PL 1 · cols. 1197–1224

Tertullian, On Baptism (De baptismo)

Editors' preface

QUINTI SEPTIMII FLORENTIS TERTULLIANI DE BAPTISMO ADVERSUS QUINTILLAM LIBER.

THE BOOK OF QUINTUS SEPTIMIUS FLORENS TERTULLIANUS ON BAPTISM, AGAINST QUINTILLA.

CAPUT PRIMUM.

CHAPTER I.

Felix sacramentum aquae nostrae qua abluti delictis pristinae caecitatis, in vitam aeternam liberamur. Non erit otiosum digestum istud, instruens tam eos qui cum maxime formantur, quam et illos qui simpliciter credidisse contenti, non exploratis rationibus traditionum, intentatam

Happy is the sacrament of our water, in that, washed from the sins of our former blindness, we are set free into eternal life. This treatise will not be idle, instructing both those who are even now being formed and those also who, content to have simply believed, without having examined the reasons of the traditions, an untried

Editors' notes and page, col. 1197

Footnotes

LECTIONES VARIANTES (printed under page 643)

(1) ‹anchor: in vitam aeternam … abluti› · call in col 1197

Quia ablutis Fran.

"Because, washed" (quia ablutis): Franeker edition.

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(a) ‹anchor: Felix sacramentum› · call in col 1197

CAP. I. — (a) Felix sacramentum. Caput hoc primum non aliud quam praefatio est totius operis. Sacramentum autem esse Baptismum cum nemo unquam dubitaverit, paucos duntaxat locos Tertulliani afferemus; idque non solum ea significatione qua sacramentum pro jurejurando accipitur, quemadmodum debet intelligi illud libri de Coron. milit. cap. XI: Credimus ne humanum sacramentum divino superduci licere? verum etiam proprie pro mysterio divino et Ecclesiae sacramento, quale est illud, lib. IV, adv. Marcion.: Nec alibi conjunctos ac sacramentum Baptismatis admittere; et illud libr. de Anima: Securissimi atque tutissimi sacramenti. Ut libr. de Velandis Virg. cap. 2: Eadem lavacri sacramenta; et infra de Bapt. in cap. 5: Annon et alias sine ullo sacramento immundi spiritus aquis incubant? Cf. lib. de Idololatr. cap. 6, adv. Marc., lib. I, et infra de Baptism. cap. 4, 12, 13. EDD. ex Pamelio.

CH. I. — (a) Happy sacrament. This first chapter is nothing other than the preface of the whole work. Since no one has ever doubted that Baptism is a sacrament, we shall bring forward only a few passages of Tertullian; and that not only in the sense in which sacramentum is taken for an oath, as that in the book On the Soldier's Crown, ch. XI, must be understood: Do we believe it lawful for a human oath to be set over a divine one? but also properly for a divine mystery and sacrament of the Church, such as that in Against Marcion, book IV: Nor to admit the joined to the sacrament of Baptism elsewhere; and that in the book On the Soul: Of the most secure and safest sacrament. So in the book On the Veiling of Virgins, ch. 2: The same sacraments of the washing; and below, On Baptism, ch. 5: Do not unclean spirits brood upon waters elsewhere too, without any sacrament? Compare the book On Idolatry, ch. 6, Against Marcion, book I, and below, On Baptism, chs. 4, 12, 13. EDITORS, from Pamelius.

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(b) ‹anchor: aquae nostrae› · call in col 1197

(printed under page 643) (b) Aquae nostrae. Adversus Quintillam necessitatem aquae in Baptismo negantem hac prima voce Auctor erumpit, haeresimque profligat, postea in Seleucianis et Herminianis redivivam et a B. Philastrio, D. Augustino sus deque versam, iterum nihilominus quorumdam Calvini asseclarum cervice gravi et tardo corde trita deliramenta recoquentium. EDD. ex eod.

(b) Of our water. With this first word the Author bursts out against Quintilla, who denied the necessity of water in Baptism, and overthrows the heresy, which afterwards revived among the Seleucians and Hermians and was turned upside down by blessed Philastrius and St Augustine, yet again [revived] among certain followers of Calvin, men of stiff neck and slow heart, who rehash worn-out ravings. EDITORS, from the same.

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(printed under page 643) (c) In vitam aeternam. Baptismi fructus est peccatorum remissio, qua Deo accepti reddimur, et vitae aeternae participes. LE PR.

(c) Into eternal life. The fruit of Baptism is the remission of sins, by which we are made acceptable to God and partakers of eternal life. LE PRIEUR.

(printed under page 643) (d) Intentatam probabilem fidem per imperitiam portant. Frustra Septimii mens quaeritur, nisi verba reddimus, quod facere videmur hac emendatione: In tentatum probabilem fidem per imperitiam portant. Tentatum dicit, tentationem. Qui simpliciter credidisse contenti sunt, non exploratis rationibus traditionum, per imperitiam portant in tentationes fidem non sine periculo probabilem, hoc est, dubio eventu probandam. RIG.

(d) Through inexperience they carry an untried, provable faith. Septimius's meaning is sought in vain unless we restore the words, which we seem to do with this emendation: Through inexperience they carry a provable faith into trial. By tentatum he means temptation. Those who are content to have believed simply, without examining the reasons of the traditions, through inexperience carry into temptations a faith that is provable not without danger, that is, to be proved with doubtful outcome. RIGALT.

(printed under page 643) (e) De caiana haeresi vipera. Hieronymus, epist. ad Oceanum 43: Et consurgit mihi caiana haeresis, atque olim emortua vipera contritum caput levat. RIG. — Quaedam de caiana haeresi. De Quintilla loquitur, a qua haeretici Quintilliani, qui et Pepuziani dicti, quoniam virus suum Pepuzae potissimum sparserit. Negabat omnino baptismum antequam ad Montani partes accederet; nam Montano addicta illum ut Montanus admisit. LE PR.

(e) A viper of the Cainite heresy. Jerome, letter 43 to Oceanus: And the Cainite heresy rises up against me, and the viper long dead lifts its crushed head. RIGALT. — A certain woman of the Cainite heresy. He speaks of Quintilla, from whom come the heretics called Quintillians, who were also called Pepuzians, because she spread her poison chiefly at Pepuza. She denied baptism altogether before she went over to Montanus's party; for once devoted to Montanus she admitted it as Montanus did. LE PRIEUR.

(printed under page 643) (f) Sed nos pisciculi secundum IXΘYN nostrum Jesum Christum. Confer ea quae antea de hoc symbolo (continues)

(f) But we little fishes, after our IXΘYN Jesus Christ. Compare what [was said] earlier about this symbol (continues)

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Editors' prose

Argumentum. QUINTILLA CARTHAGINE HAERESIM CALANITARUM DISSEMINAVERAT ET NECESSARIAM IN BAPTISMO AQUAM NON ESSE DOCUERAT. HUNC ERROREM IN HOC TRACTATU TERTULLIANUS ADHUCDUM CATHOLICUS IMPUGNAT, QUI BIFARIAM DIVISUS EST : PARS PRIMA AD DOGMA DE NECESSITATE ET EFFICACIA BAPTISMI SPECTAT, IN ALTERA PARTE PLURES QUAESTIONES DE BAPTISMO AD DISCIPLINAM SPECTANTES PERTRACTANTUR.

Argument.

I. Excellentia aquae Baptismi, cap. I, II, III. Materia Baptismi et virtus, IV. Effectus Baptismi, V, VI. Unctio post Baptismum adhiberi consueta, VII. Impositio manuum post Baptismum ejusque significatio. VIII. Baptismi figurae, IX. Baptismus Joannis an caelestis, an terrenus, X. Necessitas Baptismi ad salutem, XI.

Page

running head: 1197 LIBER DE BAPTISMO.
marginal letters: A ‹Felix sacramentum› (gutter letter, level with this line)
old-edition numerals: (none)
other: The title spans both columns (1197–1198); set whole here, its right half read from col 1198's top image. Editors' prose NOT set: the Argumentum (cols 1197–1198) and the two-part chapter synopsis signed SCHRAM (cols 1197–1198). The work begins in this column with the title above and CAPUT PRIMUM. Final word 'intenta-' completed as 'intentatam' from col 1198's first line.

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probabilem fidem per imperitiam portant: atque adeo nuper conversata istic quaedam de Caiana haeresi vipera venenatissima doctrina sua plerosque rapuit, imprimis Baptismum destruens. Plane secundum naturam: nam fere viperae, et aspides, ipsique reguli serpentes arida et inaquosa sectantur. Sed nos pisciculi secundum ΙΧΘΥΝ nostrum Jesum Christum in qua nascimur, nec aliter quam in

faith, probable [only], carry through inexperience: so much so that lately a certain viper of the Cainite heresy, having lived here, carried off very many with her most venomous doctrine, above all destroying Baptism. Plainly according to nature: for vipers and asps, and the basilisk serpents themselves, generally seek out arid and waterless places. But we little fishes, after our ΙΧΘΥΣ Jesus Christ, are born in water, nor otherwise than in

Editors' notes and page, col. 1198

Footnotes

(2) ‹anchor: nam fere› · call in col 1198

Ferae alii.

"Wild beasts" (ferae): others.

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(3) ‹anchor: in qua nascimur› · call in col 1198

Nascamur Paris.

"We may be born" (nascamur): Paris edition.

COMMENTARIUS (printed under page 643)

(d) ‹anchor: per imperitiam portant› · call in col 1198

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(e) ‹anchor: de Caiana haeresi vipera› · call in col 1198

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(f) ‹anchor: secundum IXΘYN› · call in col 1198

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Editors' prose

II. An Apostoli baptizati, XII. Quo tempore lex Baptismi obligare caeperit, XIII. S. Paulus an baptizaverit, XIV. Unitas Baptismi, XV. Baptismus sanguinis, XVI. Baptismi minister; an mulieribus baptizare liceat, XVII. Baptismus in qua vitae aetate conferendus, XVIII. Baptismi conferendi tempus, XIX. Dispositiones ad Baptismum, XX. SCHRAM.

II.

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running head: LIBER DE BAPTISMO. 1198
marginal letters: A ‹atque adeo nuper›
old-edition numerals: (none)
other: The column's first line begins 'tam', the end of 'intenta-tam', which is set whole at the end of col 1197; this file starts at 'probabilem'. The title's right half and the Argumentum and SCHRAM chapter synopsis (part II, chs XII–XX) stand above the text in this column: editors' prose, not set. 'istic' read through damaged type ('ietie'). UNSURE: 'in qua nascimur' appears printed without the 'a' of 'aqua'; set as seen, translated as 'in water'.

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aqua permanendo salvi sumus. Ita Quintillia monstrosissima, cui nec integre quidem docendi jus

water, by remaining [in it], are we saved. So that most monstrous Quintilla, who had not even the full right to teach,

Editors' notes and page, col. 1199

Footnotes

[The page-foot images begin partway down both columns, inside the run-over of note (f) from page 643; the text above the images' top edge, in both columns, is not visible and is not set. Gaps are marked […].] (printed under page 644)

(f) ‹anchor: not visible› · continued from page 643, cols 1199–1200

(continued) […] tissimus Mamachi, in Origin[…] nor., lib. I, cap. 1, § 6, pag. 54, aqua Baptismi regenerari nos ad novam, spiritalemque vitam majores nostri intelligerent, similitudinem e piscibus qui in aqua gignuntur, nec vivere sine aqua possunt, duxerunt, iisque omnibus, qui baptizati christianam Religionem amplexi essent, indiderunt nomen pisciculorum. » Illud quoque accedebat quod in Evangeliis legerent fuisse a Christo piscatores hominum apostolos appellatos, comparatamque sagenae Ecclesiam, quae ex omni genere piscium congregaret. Quapropter Clemens Alexandrinus hortatus Christianos in Paedagogo est, ut qui annulos ferrent, hi piscis figuram in illis insculptam curarent, ne suae originis obliviscerentur: Αἱ δὲ σφραγῖδες ἡμῖν ἔστων... ἢ ΙΧΘΥΣ (Lib. III Paedagog. edit. Oxon. pag. 289). Hinc idem Theosophus in hieratico ac pereleganti Salvatoris Christi hymno cecinit (ibid., pag. 312): Ἁλιεῦ μερόπων / Τῶν σωζομένων / Πελάγους κακίας, / ΙΧΘΥΣ ἁγνούς / Κύματος ἐχθροῦ / Γλυκερῇ ζωῇ / Δελεάζων. Eo vero facilius inducti fuerunt Christiani veteres ut hoc symbolo uterentur, quod, cum, urgente persecutorum aestu, jam enixe tegenda esset tessera qua sese inter se et ab ethnicis secernerent, a primis incunabulis rei christianae occurrisse videtur ac forsan ab asiaticis neophytis qui Smyrnae versabantur aut Ephesi, in hac prae caeteris aenigmatum, acrostichidum, arcanorumque carminum feraci regione, reperta est, sive ex industria, sive favente Deo, vox illa graeca ΙΧΘΥΣ, quam conflatam esse ex initialibus litteris appellationum graecarum Jesu Christi Filii Dei, servatorisque nostri. Huc autem pertinent perplura Patrum testimonia, ex quibus unum prae omnibus laudandum D. August. (Civit. Dei, cap. 18, p. 23): Horum autem graecorum quinque verborum, quae sunt ΙΗΣΟΥΣ, ΧΡΙΣΤΟΣ, ΘΕΟΥ ΥΙΟΣ, ΣΩΤΗΡ, quod est latine JESUS CHRISTUS DEI FILIUS SALVATOR, si primas litteras jungas, erit ΙΧΘΥΣ, id est PISCIS, in quo nomine mystice intelligitur Christus, eo quod in hujus mortalitatis abysso velut in aquarum profunditate vivus, hoc est, sine peccato esse potuerit (Cf. eumd. in Ps. LXIV; de divers. Quaest. LXI, 1, 2, tom. I, pag. 80, III, 1961; Serm. 249, 270, tom. V, num. 205, § 1, Append.; Gregor. Nazianz., Serm. 37, al. 31, initio; S. Optat. Milevit., adv. Parmen. lib. III, edit. Lugd. 4, p. 351; Hieronym. Ep. 7, ad Chromat., Epist. ad Ruf., in Matth. XIV, in Ezechiel. XXIX et XXXVII, in Osee IV, in Sophon. I, in Habac. I; S. Joann. Chrysost., Serm. in Andream.; S. Paulin, Ep. 13; S. Eucherii, Formul. Spirit. IV, ed. PP. Lugd. 6, 831; S. Prosper, de Promission. part. II, c. 39; S. Greg. Pap. Hom. 11, in Evang., edit. Venet. tom. V, pag. 183, 184). Sint coronidis instar venusta non secus ac pia mel- […] altum; si serenitas, inde in fluctibus; si procella, cave a scopuloso littore, ne te in rupem furens aestus illidat. » Altera vero remanet piscis symbolici significatio, sublimior forsan et altior, quippe quae ad fastigium rerum divinarum, Sacrosanctam nempe Eucharistiam, attingat; indeque secunda exsurgit causa cur veteres Christianos se pisces vocitare juvaret. Per quem enim renascebantur, per eum et pascebantur. Illud porro cuique sacra Evangelii instrumenta vel festina manu revolventi attendendum occurrat necesse est, Christum bis in figuram sacramenti panes multiplicasse, bisque post resurrectionem cibum cum discipulis sumpsisse, nec ullibi defuisse piscem, veluti alterum evidentem sacramenti symbolum. Ni verear ne in immensum crescat notula haec forsan longior, haud temperarem quin, favente nova hac luce, ac praeeunte vel plurimo rerum antiquarum explanatore, sexcenta revolvam hinc inde sparsa monumenta, ac praecipue vasa vitrea, eborea, aenea, figlinave olim in usu sacrorum accepta, quibus evidentissimis signis patet fuisse manifestam Eucharistiae figuram piscem sive unum sive duplicem, sive multiplicem. Vix datur in iis brevium commentationum angustiis locus remittendi lectorem ad opera in quibus disseminantur hujusce nostrae sententiae argumenta; videtis ergo, si lubet, aut vacat, Boldetti. Osservaz. sopra i cimiteri, pag. 516, 163, 208, 198; Astadoni dissert. sopra pesce XXII; Racolt. Calogera, tom. XLI, pag. 281; Bottari, tav. XIX, XX, XXIII, XXXI, XXXVI, XXXVII, XL, XLIX, LI, LIX, LXVII, LXXXIII, etc. etc.; Ciampini. Vetera Monument. in quib. praecip. Musiv. opera, tom. II, pag. 26; Fortunio Liceto. Hieroglyphica, Patav. 1653, num. 54, pag. 390; Montfauc. Antiquit. explic. III, 71. Demum accresceret haud aegre ingens testimoniorum sylva ex Patribus latinis vel graecis priscae mediaeve aetatis, quos indigitare summatim sufficiat: Clem. Alex. Strom. lib. III, pag. 787, Oxon.; Athanas. Quaest. in Scrip. sacr. 44; Sever. Gabalitan. Serm. ex membran. Vatic. apud Boll. Roma sott. tom. III, pag. 20; S. Paulin, Ep. XIII, edit. rom. pag. 397; S. Chrysolog. Serm. 47, 55; Venerab. Bed. in Joann. XXI, in Luc. XXIV; Albert. Magn. Comm. in Joann. XVII; S. Isidor. apud. Albert. Marial. lib. IX, c. 4; D. Thom. Comm. in Joann. XXI; Cornel. a Lapide in Habac. I, 14, in Ezech. XXIX, 4, XLVII. — Alias iterum, benevole Lector, velim remittaris, ut intricatam, his tamen proxime connexam, de sibyllina acrostichide disputationem aggrediamur, jamque a te discessurus monitum volo nullius esse momenti quamdam doctissimi aliunde Gerardi Vossii in hoc Tertulliani effatum mysticam conjectationem, ibidem nempe latere subobscuram ethnicorum in Christianos obtrectationem, quam apprime diluit J. Kortholdt in commentatione cui titulus: Paganus obtrectator sive De gentilium calumniis, Lubeck. 1703. EDD.

(printed under page 644) (a) Cui nec integre quidem docendi jus erat. Hoc est, cui nec sanam quidem et veram doctrinam docendi jus erat, nedum perversam, adulteram, haereticam, (continues)

(a) Who had no right to teach even soundly. That is, who had no right to teach even sound and true doctrine, much less perverse, adulterated, heretical [doctrine], (continues)

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Footnotes

(a) ‹anchor: not visible› · call in col 1200

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Page

running head: TERTULLIANI 1200
marginal letters: A ‹erat, optime norat›
old-edition numerals: (none)
other: Only two lines of text (end of chapter I); the rest is commentary (excluded). The translation of col 1199's last clause supplies the main verb's subject ('who had not even the full right to teach'); 'erat' completes it.

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CAPUT II.

CHAPTER II.

Sed enim quanta vis est perversitatis ad fidem labefactandam, vel in totum non recipiendam, ut ex his eam impugnet, ex quibus constat. Nihil adeo est quod tam obduret mentes hominum, quam simplicitas divinorum operum quae in actu videtur, et magnificentia quae in effectu repromittitur: ut hic quoque, quoniam tanta simplicitate sine pompa, sine apparatu novo aliquo, denique sine sumptu homo in aqua demissus, et inter pauca verba tinctus, non multo vel nihilo mundior resurgit, eo incredibilis existimetur consecutio aeternitatis. Mentior, si non e contrario idolorum solemnia vel arcana, de suggestu et apparatu, deque sumptu, fidem et auctoritatem sibi exstruunt. Pro! misera incredulitas, quae denegas Deo proprietates suas, simplicitatem et potestatem. Quid ergo? nonne mirandum et lavacro dilui mortem? Atquin eo magis credendum, si, quia mirandum est, idcirco non creditur. Qualia enim decet esse opera divina, nisi super omnem admirationem? Nos quoque ipsi miramur, sed quia credimus. Caeterum incredulitas miratur, non credit. Miratur enim simplicia quasi vana, magnifica quasi impossibilia. Et sit plane ut putas, sa⟨ti⟩s ad utrumque divina pronuntiatio praecucurrit: Stulta mundi elegit Deus ut confundat sapientiam ejus (I Cor., I, 27), et Praedifficilia penes homines, facilia penes Deum (Matth., XIX, 26). Nam si Deus et sapiens et potens, quod etiam praetereuntes eum non negant, merito in adversariis sapientiae potentiaeque, id est in stultitia et impossibilitate materias operationis suae instituit. Quoniam virtus omnis ex his caussam accipit, a quibus provocatur.

But indeed, how great is the force of perversity for undermining the faith, or for not receiving it at all, that it attacks it from the very things of which it consists! There is nothing, then, which so hardens the minds of men as the simplicity of the divine works which is seen in the act, and the magnificence which is promised in the effect: so that here too, because with so great simplicity, without pomp, without any novel apparatus, in short without expense, a man let down into water and dipped amid a few words rises again not much or not at all cleaner, the attainment of eternity is for that reason thought incredible. I lie if, on the contrary, the solemnities or mysteries of the idols do not build up faith and authority for themselves from staging and apparatus and from expense. Alas, wretched unbelief, which deniest to God His own properties, simplicity and power! What then? Is it not marvellous that death too should be washed away by a bath? Yet it is to be believed all the more if it is not believed precisely because it is marvellous. For of what kind does it befit the divine works to be, if not above all wonder? We ourselves also wonder, but because we believe. Unbelief, however, wonders and does not believe: for it wonders at simple things as though they were empty, at magnificent things as though they were impossible. And let it be just as you think: the divine pronouncement has run ahead sufficiently to meet both: God has chosen the foolish things of the world to confound its wisdom (1 Cor. 1:27), and Things very difficult with men are easy with God (Matt. 19:26). For if God is both wise and mighty, which even those who pass Him by do not deny, rightly has He set the materials of His working in the opposites of wisdom and power, that is, in foolishness and impossibility; since every virtue takes its occasion from those things by which it is challenged.

CAPUT III.

CHAPTER III.

Hujus memores pronuntiationis, tanquam praescriptionis, nihilominus quam stultum et impossibile sit aqua reformari tractamus. Quid utique

Mindful of this pronouncement, as of a prescription, we nonetheless treat of how foolish and impossible it is to be re-formed by water. What, indeed,

Editors' notes and page, col. 1201

Footnotes

LECTIONES VARIANTES (printed under page 645)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1201

Aquam Jun.

"Water" (accusative, aquam): Junius.

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(2) ‹anchor: quae denegas› · call in col 1201

Denegat alii.

"Denies" (denegat): others.

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(3) ‹anchor: divina pronuntiatio praecucurrit› · call in col 1201

Praecurrit Paris.

"Runs before" (present, praecurrit): Paris edition.

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(a) ‹anchor: Cui nec integre quidem docendi jus erat› · continued from page 644, col 1201

(continued) Sic initio libri II ad Uxorem: Quod si integre sapis; hoc est, si vere. Ait igitur: Quintillae nec integre quidem docendi jus esse, quia scilicet docendi munus virile esse, et quidem sacerdotale, sicuti et tingere et offerre. Praeclare hoc explicavit libro de Velandis Virginibus. RIG.

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(a) ‹anchor: consecutio aeternitatis› · call in col 1201

CAP. II. — (a) Incredibilis existimetur, etc. Error hic etiam erat Quintillae, quae incredibile putabat, Baptismum vitam aeternam conferre. Ob eam caussam de Caiana haeresi viperam vocavit, quod ab impiis Caianorum dogmatis tantisper deflecteret. Ii enim, ut docet S. Hieronymus, Epist. 43 ad Oceanum, dicere audebant, quaedam esse peccata, quae Christus sanguinis sui effusione lavare non posset, et tam altas jecisse radices in animis nostris, ut inde evelli nequeant. LE PR.

CH. II. — (a) Is thought incredible, etc. This too was Quintilla's error: she thought it incredible that Baptism confers eternal life. For that reason he called her a viper of the Cainite heresy, because she departed so little from the impious dogmas of the Cainites. For these, as St Jerome teaches, Letter 43 to Oceanus, dared to say that there are certain sins which Christ could not wash away by the shedding of his blood, and which have struck such deep roots in our souls that they cannot be torn out of them. LE PRIEUR.

(printed under page 645) (c) Gratior scilicet tunc caeteris elementis. Praefert aquam aliis elementis, maxime ut tunc erant horrida, cavens ne a philosophante nonnullo arguatur minus physice assertum, cum primas fere omnes igni deferant. Licet Plutarchus paululum ambigat, libellum integrum confecit, cujus titulus est: An aqua dignior igne; ubi pluribus illam antefert, citatque Pindarum, ode 1, Olymp. ἄριστον μὲν ὕδωρ. LAC.

(c) More pleasing, that is, than the other elements then. He prefers water to the other elements, especially as they then were, rough and formless, guarding against being charged by some philosopher with an unscientific assertion, since almost all give the first place to fire. Though Plutarch hesitates a little, he wrote a whole little book entitled: Whether water is worthier than fire; there he ranks water above it on many grounds, and quotes Pindar, Olympian ode 1: "Best is water." LACERDA.

(printed under page 645) (d) Et tristis abyssus. Ignitam mundi sedem signat nomine abyssi, non aquae congeriem, quam minime tristem, sed laetam hic vocat. LAC.

(d) And the gloomy abyss. By the name of abyss he denotes the fiery seat of the world, not the mass of water, which he here calls not gloomy at all, but glad. LACERDA.

(printed under page 645) (e) Ne mirum sit in baptismo si aquae animare noverunt. Animare, hoc est, aeternam homini vitam reddere, qua peccando exciderat. RIG.

(e) That it should be no wonder if in baptism waters know how to give life. To give life, that is, to restore to man the eternal life from which he had fallen by sinning. RIGALT.

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running head: 1201 LIBER DE BAPTISMO.
marginal letters: A ‹CAPUT II.›; B ‹simplicitatem et potestatem›; C ‹stultitia et impossibilitate›; D (beside the commentary only)
old-edition numerals: (none)
other: 'sa⟨ti⟩s': letters damaged in the type ('sa'i,s').

PL 1:1202

ista materia tantae dignationis meruerit officium? Ut opinor, auctoritas liquidi elementi exigenda est. Atquin plurima suppetit, et quidem a primordio. Nam unum ex his est quae ante omnem mundi suggestum impolita adhuc specie penes Deum quiescebant: In primordio, inquit, fecit Deus coelum et terram. Terra autem erat invisibilis et incomposita, et tenebrae erant super abyssum, et spiritus Dei super aquas ferebatur (Gen. I, 1, 2). Habes, homo, imprimis aetatem venerari aquarum, quod antiqua substantia; dehinc dignationem, quod divini spiritus sedes, gratior scilicet caeteris tunc elementis. Nam et tenebrae totae adhuc sine cultu siderum informes, et tristis abyssus, et terra imparata, et coelum rude: solus liquor, semper materia perfecta, laeta simplex, de suo pura, dignum vectaculum Deo subjiciebat. Quid quod exinde dispositio mundi modulatricibus quodammodo aquis Deo constitit. Nam, ut firmamentum coeleste suspenderet, in medietate distinctis aquis fecit; et, ut terram aridam suspenderet, segregatis aquis expediit (Gen., I). Ordinato dehinc per elementa mundo cum incolae darentur (Prov., VIII), primis aquis praeceptum est animas proferre. Primus liquor quod viveret edidit ne mirum sit, in Baptismo, si aquae animare, noverunt. Nam ipsius quoque hominis figurandi opus, sociantibus aquis absolutum est. De terra materia convenit, non tamen habilis nisi humecta et succida, quam scilicet ante quartum diem segregatae aquae in stationem suam, superstite humore, limo temperarant. Si exinde universa vel plura prosequar quae de elementi istius auctoritate commemorem, quanta vis ejus aut gratia, quot ingenia, quot officia, quantum instrumentum mundo ferat; vereor ne laudes aquae potius, quam Baptismi rationes videar congregasse. Licet eo plenius docerem non esse dubitandum, si materiam, quam in omnibus rebus et

has this material deserved, to hold an office of such great honour? The authority, I suppose, of the liquid element must be examined. And it is found in abundance, and that from the beginning. For it is one of those things which, before any furnishing of the world, rested with God in a form as yet unwrought: In the beginning, it says, God made the heaven and the earth. But the earth was invisible and unformed, and darkness was upon the abyss, and the spirit of God was borne upon the waters (Gen. 1:1–2). You have, O man, first of all to venerate the age of the waters, because it is an ancient substance; then their honour, because it was the seat of the divine spirit, more pleasing, surely, than the other elements then were. For the darkness was still wholly formless, without the adornment of the stars, and the abyss gloomy, and the earth unprepared, and the heaven rough: the liquid alone, a material ever perfect, glad, simple, pure of itself, offered itself beneath as a worthy vehicle for God. What of the fact that thereafter the arrangement of the world was established for God by the waters, as it were its regulators? For to suspend the heavenly firmament, He made it by dividing the waters in the middle; and to suspend the dry land, He set it free by separating the waters (Gen. 1). Then, when the world had been ordered through its elements and inhabitants were being given (Prov. 8), the waters were the first commanded to bring forth living souls. The liquid first brought forth what should live, so that it should be no wonder if in Baptism waters know how to give life. For the work of forming man himself too was completed with the waters joining in. The material was gathered from the earth, yet it was not fit unless moist and juicy; this, namely, the waters separated into their station before the fourth day had tempered into clay, with the moisture that remained. If I were to go on from there to rehearse all, or the greater part, of what I might recall concerning the authority of this element, how great its power or grace, how many its capacities, how many its offices, how great an instrument it brings to the world, I fear I might seem to have gathered the praises of water rather than the reasons for Baptism. Though I should teach all the more fully that there is no doubting, if the material which in all things and

Editors' notes and page, col. 1202

Footnotes

(4) ‹anchor: not visible (above the image's top edge)› · call in col 1202

Alii visibilis; cf. adv. Hermogen. c. XXIII.

Others read "visible" (visibilis); compare Against Hermogenes, ch. 23.

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Domini Paris. cf. adv. Hermog. XXIII.

"Of the Lord" (Domini): Paris edition; compare Against Hermogenes 23.

(printed under page 645)

(6) ‹anchor: dignum vectaculum› · call in col 1202

Vectabulum alii, quod praefert Jun. in libro de anima c. 53.

"Carriage" (vectabulum): others; Junius prefers this reading, [citing] the book On the Soul, ch. 53.

(printed under page 645)

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A Deo alii.

"By God" (a Deo): others.

(printed under page 645)

(8) ‹anchor: ut terram aridam suspenderet› · call in col 1202

Dispesceret Jun.

"Might separate off" (dispesceret): Junius.

(printed under page 645)

(9) ‹anchor: hominis figurandi› · call in col 1202

Figulandi Rigalt. Venet.

"Of moulding [as a potter]" (figulandi): Rigault, Venice edition.

(printed under page 645)

(10) ‹anchor: limo temperarant› · call in col 1202

Temperant alii.

"Temper" (present, temperant): others.

COMMENTARIUS (printed under page 645)

(b) ‹anchor: not visible (above the image's top edge)› · call in col 1202

CAP. III. — (b) Spiritus Dei. Sic Pamelius, et expungit Domini, ratus emendasse juxta usitatiorem phrasin Tertulliani, et textum graecum, et hebraicum. Non me moverent ista, quo minus a litura abstinerem, et ex Tertulliano suffragium ferrem Vulgatae quae Domini vertit, et interdum facit ubi in graeco est Θεοῦ; adductus tamen sum ut lectionem Pamelii retinerem, quia Tertullianus, adv. Hermogenem, cap. 3., non ante dixit in Genesi Deum vocatum fuisse Dominum, quam perfecto jam orbe homineque formato. Non ergo legerat spiritus Domini, sed Dei. LAC.

CH. III. — (b) The Spirit of God. So Pamelius, and he strikes out of the Lord, thinking he had corrected it according to Tertullian's more usual phrasing and the Greek and Hebrew text. These things would not have moved me to refrain from erasure and to cast Tertullian's vote for the Vulgate, which translates of the Lord, and sometimes does so where the Greek has "of God"; yet I was led to keep Pamelius's reading because Tertullian, Against Hermogenes, ch. 3, said that in Genesis God was not called Lord until the world was finished and man formed. So he had not read "spirit of the Lord", but "of God". LACERDA.

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(e) ‹anchor: si aquae animare› · call in col 1202

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Page

running head: LIBER DE BAPTISMO. 1202
marginal letters: A ‹ista materia tantae›; B ‹quod exinde dispositio›; C ‹temperarant. Si exinde›; D (beside the commentary only)
old-edition numerals: (none)
other: 'laeta simplex' and 'Deo constitit' set as printed.

PL 1:1203

operibus suis Deus disposuit, etiam in sacramentis propriis parere fecit; si quae vitam terrenam gubernat, et in coelesti procurat.

works God has disposed, He has also made to obey in His own sacraments; if that which governs earthly life also furthers it in the heavenly.

CAPUT IV.

CHAPTER IV.

Sed ea satis erit praecerpsisse, in quibus et ratio Baptismi recognoscitur prima illa, qua jam tunc etiam ipso habitu praenotabatur ad Baptismi figuram, Dei spiritum, qui ab initio supervectabatur super aquas, intinctos reformaturum. Sanctum autem utique super sanctum ferebatur; aut ab eo quod superferebatur, id quod ferebat, sanctitatem mutuabatur. Quoniam subjecta quaeque materia, ejus quae desuper imminet, qualitatem rapiat necesse est, maxime corporalis spiritalem, et penetrare et insidere facilem per substantiae suae subtilitatem. Ita de Sancto sanctificata natura aquarum, et ipsa sanctificare concepit. Nemo dicat: Numquid ipsis enim aquis tingimur quae tunc in primordio fuerunt? non utique ipsis nisi ex ea parte, qua genus quidem unum, species vero complures. Quod autem generi attributum est, etiam in specie redundat. Ideoque nulla distinctio est, mari quis an stagno, flumine an fonte, lacu an alveo diluatur, nec quidquam refert inter eos quos Joannes in Jordane, et quos Petrus in Tiberi tinxit. Nisi et ille spado, quem

But it will be enough to have plucked out beforehand those points in which is recognized also that first principle of Baptism, by which, even then, by its very posture, it was foreshown in the figure of Baptism: the spirit of God, who from the beginning was borne above the waters, would re-form the dipped. And the holy was certainly borne above the holy; or else that which bore took holiness from that which was borne above it. For every underlying material must needs catch the quality of that which hangs over it, most of all a bodily material that of a spiritual one, which easily penetrates and settles in through the fineness of its substance. Thus the nature of the waters, sanctified by the Holy, itself also conceived the power to sanctify. Let no one say: Are we then dipped in the very waters which were there then in the beginning? Not the very same, certainly, except in that respect in which the genus is one, though the species are many. And what is attributed to the genus overflows into the species too. And therefore there is no difference whether one is washed in a sea or a pool, a river or a spring, a lake or a channel; nor is there any difference between those whom John dipped in the Jordan and those whom Peter dipped in the Tiber. Unless that eunuch too, whom

Editors' notes and page, col. 1203

Footnotes

LECTIONES VARIANTES (printed under page 646)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1203

Aeternam Fran.

"Eternal" (aeternam): Franeker edition.

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Quae jam tunc — super aquas intinctos reformaturum Fran. Supervectabatur, super aquas intinctorum moraturum. Rig.

"Which even then — about to re-form those dipped, upon the waters": Franeker edition. "Was borne above, about to abide upon the waters of the dipped": Rigault.

(printed under page 646)

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Nunc Franeq. Ipsi Rigalt.

"Now" (nunc): Franeker edition. "The very" (ipsi): Rigault.

(printed under page 646)

(a) ‹anchor: genus quidem unum› · call in col 1203

(printed under page 646) (a) Genus quidem unum. Stylum juris, non Porphyrii rudimenta servat; nam juris interpretes speciem appellant genus, et individuum speciem, ut hominem et equum genera, Titium et Bucephalum species: sic Julianus, l. LIV, ff. de verbor. Oblig., et Ulpianus, l. XXX, ff. de Legatis. Vide Boerium, in Topico militar. for. et legal. discip. Gothofredus tamen, in l. LIV, contendit trahere Aristotelem in sensum Juliani et juristarum. Sic notat vocasse Aristotelem species τελευταῖα γένη ἐπὶ τοῖς ἀτόμοις, atque individua ἔσχατα εἴδη. Verum minus logice assertum videbitur dialecticis, qui per ἔσχατα εἴδη ultimas species, quod ipsi reddunt infimas, non intelligunt individua, sed illa universalia, essentialia, quae tantum praedicantur de pluribus differentibus numero, ut homo, ita ut sub se non contineant aliam speciem, sed tantum individua, et genus infimum vocant, quod vere est genus, sed praedicatur de pluribus differentibus specie tantum, ita ut aliud genus sub se nullo modo capiat, sed caeteris potius subjiciatur. LAC.

(a) One genus indeed. He keeps the style of the law, not the rudiments of Porphyry; for the interpreters of the law call the species a genus and the individual a species, as man and horse are genera, Titius and Bucephalus species: so Julian, law 54, Digest, On the Meaning of Obligations, and Ulpian, law 30, Digest, On Legacies. See Boerius, in the Topica of military, forensic and legal discipline. Gothofredus, however, on law 54, strives to draw Aristotle into the sense of Julian and the jurists. He notes thus that Aristotle called species "the last genera, over the individuals", and individuals "the last species". But this will seem less logically asserted to the dialecticians, who by "last species" (ultimas species), which they render lowest, do not understand individuals, but those universals, essentials, which are predicated only of many things differing in number, like "man", so that they contain under them no other species but only individuals; and they call the lowest genus what is truly a genus but is predicated of many things differing in species only, so that it in no way holds another genus under it, but is rather subordinate to the others. LACERDA.

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CAP. IV. — (b) Nulla distinctio est mari quis an stagno, nec quidquam refert inter eos quos Joannes in Jordane, et quos Petrus in Tiberi tinxit. Nec de Baptismo Christi majora quispiam dixerit iis quae de Joannis baptismo Paulinus, in Carmine de Joan. Bapt.: Perge igitur sanctas puri Jordanis ad undas, etc. Et tamen his Tertulliani verbis hoc tantum significatur, in caussa baptismi nullam esse inter aquas differentiam, neque hanc esse praestantiorem alia. Itaque non referre, mari quis an stagno, flumine an fonte, lacu an alveo diluatur. Neque enim plus salutis contulisse Tiberim, in quo Petrus tinxit, quam Jordanem in quo Joannes, uti nec illam obviam et fortuitam qua Philippus, ideo plus aut minus salutarem fuisse spadoni. Quod est sane verissimum. Etenim qualescumque sint aquae, non sanctificant: sed omnes aquae invocato tribus in personis Deo, sacramentum sanctificationis consequuntur, ac per ipsas Deus hominem sanctificat. Hoc tantum ait Septimius. RIG. — Petrus in Tiberi tinxit. Petrus igitur Romae fuit aliquando, quod negare aut saltem veluti dubium proponere ausus est Calvinus. Tertullianus iis temporibus vicinus, et rerum christianarum diligens observator, hic et lib. de Praescript. rem dubiam non relinquit. LE PR.

CH. IV. — (b) It makes no difference whether one is washed in the sea or in a pool, nor is there any difference between those whom John dipped in the Jordan and those whom Peter dipped in the Tiber. No one could say greater things of the Baptism of Christ than Paulinus says of John's baptism in his Poem on John the Baptist: "Go then to the holy waves of the pure Jordan," etc. And yet these words of Tertullian signify only that, as regards baptism, there is no difference among waters, and that one is not more excellent than another. So it does not matter whether one is washed in the sea or a pool, a river or a spring, a lake or a channel. For the Tiber, in which Peter dipped, conferred no more salvation than the Jordan in which John did, just as the water that Philip happened upon by chance was not on that account more or less saving for the eunuch. Which is surely most true. For whatever the waters are, they do not sanctify [of themselves]; but all waters, when God in three persons is invoked, obtain the sacrament of sanctification, and through them God sanctifies man. This is all Septimius says. RIGALT. — Peter dipped in the Tiber. So Peter was at Rome at some time, which Calvin dared to deny, or at least to put forward as doubtful. Tertullian, who lived near those times and was a careful observer of Christian matters, leaves the thing in no doubt here and in the book On Prescription. LE PRIEUR.

(printed under page 646) (c) Idololatriae aut stupri aut fraudis. Haec sunt principalia delicta quae statim initio lib. de Idol. crimina esse dicit exitiosa et devoratoria salutis. Ibidem adjungit homicidium (quod hic praetermisit), quia plerumque caedis patratae maculas homicidae aliqua sui corporis parte referunt. RIG.

(c) Of idolatry or debauchery or fraud. These are the principal sins which, at the very beginning of the book On Idolatry, he calls deadly crimes that devour salvation. There he adds homicide (which he passed over here), because murderers mostly carry the stains of the slaughter they have done on some part of their body. RIGALT.

(printed under page 646) (e) Ipsos etiam deos suos lavationibus efferunt. Istud de sacris Matris deorum disertis verbis tradit B. August. (lib. II de Civitate Dei, cap. 4): « Ludis, inquit, turpissimis, qui diis deabusque exhibebantur, oblectabamur. Coelesti deae et Berecynthiae Matri deorum omnium, ante cujus lecticam, die solemni lavationis ejus, talia per publicum cantitabantur a nequissimis scenicis, qualia non dico Matrem deorum, sed nec matrem ipsorum scenicorum deceret audire. » Ac paulo post: « Quae sunt sacrilegia, si illa sunt sacra? aut quae inquinatio, si illa lavatio? » Super quo loco Ludov. Vives tradit pridie idus aprilis Matrem deorum magna pompa a Gallis ad Almonem fluvium, (continues)

(e) They even carry out their gods themselves to washings. Blessed Augustine reports this in express words of the rites of the Mother of the gods (City of God, book II, ch. 4): « We used to delight, he says, in the most shameful shows that were put on for the gods and goddesses. Before the litter of the Heavenly goddess and the Berecynthian Mother of all the gods, on the solemn day of her washing, such things were sung in public by the vilest actors as would be unfit, I do not say for the Mother of the gods, but for the mother of the actors themselves to hear. » And a little after: « What are sacrileges, if those are sacred rites? or what is defilement, if that is a washing? » On this passage Luis Vives reports that on the day before the Ides of April the Mother of the gods was carried with great pomp by the Galli to the river Almo, (continues)

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Page

running head: 1203 TERTULLIANI
marginal letters: A ‹operibus suis Deus›; B ‹Sancto sanctificata natura›; C and D beside the commentary only
old-edition numerals: (none)
other: 'coelesti': the ligature is read through heavy type; spelled out per rule.

PL 1:1204

Philippus inter vias fortuita aqua tinxit, plus salutis aut minus retulit. Igitur omnes aquae de pristina originis praerogativa sacramentum sanctificationis consequuntur, invocato Deo. Supervenit enim statim spiritus de coelis, et aquis superest, sanctificans eas de semetipso, et ita sanctificatae vim sanctificandi combibunt. Quanquam ad simplicem actum competat similitudo, ut, quoniam vice sordium delictis inquinamur, aquis abluamur. Sed delicta, sicut non in carne comparent, quia nemo super cutem portat maculam idololatriae, aut stupri, aut fraudis; ita ejusmodi in spiritu sordent, qui est auctor delicti. Spiritus enim dominatur, caro famulatur; tamen utrumque inter se communicant reatum, spiritus ob imperium, caro ob ministerium. Igitur medicatis quodammodo aquis per Angeli interventum, et spiritus in aquis corporaliter diluitur, et caro in eisdem spiritaliter mundatur.

Philip dipped on the road in chance water, carried away more or less of salvation. All waters, therefore, by the ancient prerogative of their origin, obtain the sacrament of sanctification when God has been invoked. For at once the spirit comes upon them from the heavens and rests upon the waters, sanctifying them from Himself, and, so sanctified, they drink in the power of sanctifying. And yet the likeness fits the simple act: that, since we are defiled by sins as by dirt, we should be washed with waters. But just as sins do not show in the flesh, because no one carries on his skin the stain of idolatry, or of debauchery, or of fraud, so such men are dirty in the spirit, which is the author of the sin. For the spirit rules, the flesh serves; yet both share the guilt between them, the spirit because of its command, the flesh because of its service. Therefore, when the waters have in a manner been medicated through the intervention of the Angel, both the spirit is bodily washed in the waters and the flesh is spiritually cleansed in the same.

CAPUT V.

CHAPTER V.

Sed enim nationes extraneae ab omni intellectu spiritalium potestatem eadem efficacia idolis suis subministrant, sed, viduis aquis, sibi mentiuntur. Nam et sacris quibusdam per lavacrum initiantur, Isidis alicujus, aut Mithrae, ipsos etiam deos suos lavationibus efferunt. Caeterum villas, domos,

But indeed the nations, strangers to all understanding of spiritual powers, ascribe power to their idols with the same efficacy; but with widowed waters they deceive themselves. For they too are initiated into certain rites through a bath, of some Isis or Mithras; they even carry out their very gods to be washed. Moreover, country houses, homes,

Editors' notes and page, col. 1204

Footnotes

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Vet. cod. Wouw. his verbis subnectit, vice sordium aquis abluantur. Wouwer. putat legendum combibunt, ut et delicta vice sordium aquis abluantur.

Wouwer's old manuscript adds these words: "let them be washed away by the waters in the manner of dirt". Wouwer thinks one should read: "they drink in, so that sins too may be washed away by the waters in the manner of dirt".

COMMENTARIUS (printed under page 646)

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(d) ‹anchor: viduis aquis› · call in col 1204

CAP. V. — (d) Sed viduis aquis sibi mentiuntur. Viduis scilicet Angelo ac Spiritu sancto, ideoque sterilibus. At nostris aquis supervenit Spiritus de coelis, sanctificans eas de semetipso, et ita sanctificatae, vim sanctificandi concipiunt, quare et pariunt, nempe Christianos, vitae homines aeternae. Paulinus, epist. ad Severum, XII: Sanctus in hunc coelo descendit Spiritus amnem, Coelestique sacras fonte maritat aquas, etc. RIG.

CH. V. — (d) But with widowed waters they deceive themselves. Widowed, that is, of the Angel and the Holy Spirit, and therefore barren. But upon our waters the Spirit comes from heaven, sanctifying them from himself, and so sanctified they conceive the power of sanctifying; therefore they also give birth, namely to Christians, men of eternal life. Paulinus, letter 12 to Severus: "The Holy Spirit came down from heaven into this stream, and weds the sacred waters with a heavenly spring," etc. RIGALT.

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Page

running head: TERTULLIANI 1204
marginal letters: A ‹Philippus inter vias›; B ‹quodammodo aquis per Angeli›; C and D beside the commentary only
old-edition numerals: (none)
other: (none)

PL 1:1205

templa totasque urbes aspergine circumlatae aquae expiant passim, certe ludis Apollinaribus et Eleusiniis tinguntur. Idque se in regenerationem et impunitatem perjuriorum suorum agere praesumunt. Item penes veteres quisquis se homicidio infecerat, purgatrice aqua se expiabat. Igitur si de sola natura aquis, quod propria materia sit abluendi in auspicia emundationis, blandiuntur, quanto id verius aquae praestabunt per Dei auctoritatem, a quo omnis natura earum constituta est? Si religione aquam medicari putant, quae potior religio, quam Dei vivi? quo agnito, hic quoque studium diaboli recognoscimus res Dei aemulantis, cum et ipse Baptismum in suis exercet. Quid simile? Immundus emundat, perditor liberat, damnatus absolvit. Suam videlicet operam destruet, diluens delicta quae inspirat ipse. Haec quidem in testimonium posita sunt repellentibus fidem, si minime credant rebus Dei, quarum affectationibus apud aemulum Dei credunt. Annon et alias sine ullo sacramento immundi spiritus aquis incubant, adfectantes illam in primordio divini spiritus gestationem (Gen., I)? Sciunt opaci quique fontes, et avii quique rivi, et in balneis piscinae, et euripi in domibus vel cisternae, et putei, qui rapere dicuntur, scilicet per vim spiritus nocentis. Nam et enectos et lymphatos et hydrophobos vocant, quos aquae necaverunt, aut amentia vel formidine exercuerunt. Quorsum ista retulimus? Ne quis durius credat Angelum Dei sanctum aquis in salutem hominis temperandis adesse, cum Angelus malus profanum commercium ejusdem elementi in perniciem hominis frequentet. Angelum aquis intervenire si novum videtur, exemplum futuri praecucurrit. Piscinam Bethsaidam Angelus (Joan., V) interveniens commovebat; observabant qui valetudinem querebantur. Nam si quis praevenerat descendere illuc, queri post lavacrum desinebat. Figura ista medicinae corporalis

temples and whole cities they expiate everywhere by sprinkling water carried round; at the Apollinarian and Eleusinian games, certainly, they are dipped. And they presume that they do this for their regeneration and for impunity for their perjuries. Likewise among the ancients, whoever had stained himself with homicide used to expiate himself with purifying water. If, then, they flatter themselves about waters from their nature alone, because water is the proper material for washing, as an augury of cleansing, how much more truly will waters render this through the authority of God, by whom their whole nature was established? If they think that water is medicated by religion, what religion is mightier than that of the living God? And when this is acknowledged, here too we recognize the zeal of the devil, rivalling the things of God, since he too practises baptism among his own. What is alike? The unclean cleanses, the destroyer sets free, the condemned acquits. He will plainly destroy his own work, washing away the sins which he himself inspires. These things, indeed, are set down as a testimony against those who reject the faith, if they do not at all believe the things of God, whose counterfeits they believe in the rival of God. Do not unclean spirits, besides, brood over waters without any sacrament, aping that bearing of the divine spirit in the beginning (Gen. 1)? All shady springs know it, and all out-of-the-way streams, and the pools in the baths, and the conduits in houses, or the cisterns, and the wells which are said to snatch, namely through the force of a harmful spirit. For they also call those 'drowned' and 'nymph-struck' and 'water-shy' whom waters have killed or have plagued with madness or terror. To what end have we related these things? Lest anyone think it too hard to believe that a holy Angel of God is present to temper waters for man's salvation, when the evil angel keeps up a profane traffic with the same element for man's ruin. If it seems new that an Angel should intervene in waters, an example of what was to come ran ahead. An Angel, intervening, used to stir the pool of Bethsaida (John 5); those who complained of ill health watched for it. For if anyone had been first to go down there, he ceased to complain after the bath. This figure of bodily medicine

Editors' notes and page, col. 1205

Footnotes

LECTIONES VARIANTES (printed under page 647)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1205

Pelusiis Fran. Corbinian.

"Pelusian [games]" (Pelusiis): Franeker edition, Corbinian.

(printed under page 647)

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Naturae aqua Fran. Corbinian.

"Water of nature" (naturae aqua): Franeker edition, Corbinian.

(printed under page 647)

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Cognoscimus Rig.

"We recognize" (cognoscimus): Rigault.

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(4) ‹anchor: diluens› · call in col 1205

Deluens Jun.

"Washing off" (deluens): Junius.

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(5) ‹anchor: Sciunt› · call in col 1205

Sunt Jun.

"There are" (sunt): Junius.

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Apopnictos Wouw.

"Choked" (apopnictos, from the Greek): Wouwer.

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Profanus — — frequentat Fran. Corbinian.

"[the] profane [angel] … frequents" (profanus … frequentat): Franeker edition, Corbinian.

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(continued) qui non procul ab Urbe Tiberi miscetur, deferri, ibique ad confluentem duorum amnium ablui solere ejus simulacrum, idque ex Lucan. lib. I Pharsal., Ovid. Fastor. lib. IV, et Prudent. in Romano martyre. Citat etiam Girald., De Diis gentium, syntagm. 4; Vibium Sequestrum ad Virgilianum filium; Ammianum, lib. XXIII; Valerium Flaccum, lib. VIII Argonaut. et Claudianum. EDD. ex Pamel.

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(printed under page 647) (a) Ludis Apollinaribus et Eleusinis. Sic legitur in Ursini codice; vulgata lectio, Pelusiis: atque hic certe significari videntur sacra solis, seu Mithrae et Serapidis, quae quidem Serapidis M. Antoninum a vulgaritate Pelusia submovisse tradit Capitolinus. RIG.

(a) At the Apollinarian and Eleusinian games. So it reads in Ursinus's manuscript; the common reading is Pelusian: and here certainly the rites of the sun, or of Mithras and Serapis, seem to be meant; Capitolinus reports that Marcus Antoninus removed the Pelusian rites of Serapis from common use. RIGALT.

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(printed under page 647) (b) Quisquis se homicidio infecerat, purgatrice aqua se expiabat. Nota est (Teste Geraldo, ubi supra) historia, nihil omnino notius apud auctores, quod quisquis homicidio se infecerat, bis septies se purgatrice aqua vestesque aqua abluebat et expiabat plerumque apud flumina. Loqui autem addit Pausaniam, in Atticis, de simili purgatione Thesei ob interfectos Pallantis filios; et, in Corinthiis, de Apollinis expiatione et Dianae post caedem Pythonis. Item Herodotum, lib. II. de Adrasto.

(b) Whoever had stained himself with homicide expiated himself with purifying water. The story is well known (on Giraldi's testimony, as above), nothing better known among the authors, that whoever had stained himself with homicide washed and purified himself and his clothes with purifying water twice seven times, mostly at rivers. He adds that Pausanias, in the Attica, speaks of a similar purification of Theseus for having killed the sons of Pallas; and, in the Corinthiaca, of the expiation of Apollo and Diana after the slaying of Python. Likewise Herodotus, book II, of Adrastus.

(printed under page 647) (c) Exemplo scilicet reatu eximitur et poena. Paulinus, loco supradicto, de baptismo Joannis: Diluit infusis credentum crimina lymphis, / Absolvitque metus hominum, poenasque remittit, / Atque ignem restinguit aquis. RIG.

(c) By the example, that is, he is freed from guilt and from punishment. Paulinus, in the place cited above, on John's baptism: "He washed away the crimes of believers with poured waters, and frees men from fear, and remits punishments, and quenches fire with waters." RIGALT.

(printed under page 647) (e) Innuere videtur Ministrum Baptismatis in cujus velut arbitrio ac potestate administratio Baptismi posita est, alludens ad Angelum illum in piscina Bethsaidae, de quo cap. praeced. EDD.

(e) He seems to hint at the Minister of Baptism, in whose judgement, as it were, and power the administration of Baptism is placed, alluding to that Angel in the pool of Bethsaida, of whom in the preceding chapter. EDITORS.

(printed under page 647) (f) Ad fiduciam spei nostrae numerus nominum divinorum. Etenim benedicebatur in nomine Patris et Filii et Spiritus sancti. RIG.

(f) For the assurance of our hope, the number of the divine names. For [the candidate] was blessed in the name of the Father and of the Son and of the Holy Spirit. RIGALT.

(printed under page 647) (h) De pristina disciplina. Hoc est Judaica. RIG.

(h) From the ancient discipline. That is, the Jewish. RIGALT.

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running head: 1205 LIBER DE BAPTISMO.
marginal letters: A ‹templa totasque urbes›; B ‹operam destruet, diluens›; C ‹profanum commercium›; D beside the commentary only
old-edition numerals: (none)
other: Final word 'cor-' completed as 'corporalis' from the first line of col 1206 as glimpsed in this page's right edge ('poralis').

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spiritalem medicinam canebat, ea forma, qua semper carnalia in figura spiritalium antecedunt. Proficiente itaque in hominibus gratia Dei, plus aquis et Angelo accessit: qui vitia corporis remediabant, nunc spiritum medentur: qui temporalem operabantur salutem, nunc aeternam reformant: qui unum semel anno liberabant, nunc quotidie populos conservant, deleta morte per ablutionem delictorum. Exempto scilicet reatu, eximitur et poena. Ita restituitur homo Deo ad similitudinem ejus (Gen., I), qui retro ad imaginem Dei fuerat; imago in effigie, similitudo in aeternitate censetur. Recipit enim illum Dei spiritum, quem tunc de afflatu ejus acceperat, sed post amiserat per delictum.

foretold spiritual medicine, in that pattern by which carnal things always go before in figure of spiritual things. And so, as the grace of God advanced among men, more was added to the waters and to the Angel: they which used to remedy the defects of the body now heal the spirit; they which used to work temporal health now re-form for eternal health; they which used to free one man once a year now daily preserve peoples, death being blotted out through the washing away of sins. For when the guilt is removed, the penalty too is removed. Thus man is restored to God, to His likeness (Gen. 1), who formerly had been after the image of God; the image is reckoned in the form, the likeness in eternity. For he receives again that spirit of God which he had then received from His breath, but had afterwards lost through sin.

CAPUT VI.

CHAPTER VI.

Non quod in aquis Spiritum sanctum consequamur; sed in aqua emundati sub Angelo, Spiritui sancto praeparamur. Hic quoque figura praecessit (Matth., III). Sic enim Joannes ante praecursor Domini fuit, praeparans vias ejus: ita et Angelus Baptismi arbiter superventuro Spiritui sancto vias dirigit ablutione delictorum, quam fides impetrat, obsignata (Matth., XXVIII) in Patre, et Filio, et Spiritu sancto (Ibidem., XVIII). Nam si in tribus testibus stabit omne verbum, quanto magis, dum habemus per benedictionem eosdem arbitros fidei, quos et sponsores salutis, sufficit ad fiduciam spei nostrae etiam numerus nominum divinorum? Cum autem sub tribus, et testatio fidei, et sponsio salutis pignerentur, necessario adjicitur Ecclesiae mentio; quoniam ubi tres, id est Pater et Filius et Spiritus sanctus, ibi Ecclesia, quae trium corpus est.

Not that we obtain the Holy Spirit in the waters; but, cleansed in the water under the Angel, we are prepared for the Holy Spirit. Here too a figure went before (Matt. 3). For thus John was beforehand the forerunner of the Lord, preparing His ways: so also the Angel, the arbiter of Baptism, makes straight the ways for the Holy Spirit who is to come upon us, by the washing away of sins, which faith obtains, sealed (Matt. 28) in the Father, and the Son, and the Holy Spirit (ibid. 18). For if every word shall stand on three witnesses, how much more, since through the benediction we have the same as arbiters of our faith whom we have also as sponsors of our salvation, does even the number of the divine names suffice for the confidence of our hope? And since both the attestation of faith and the pledge of salvation are pawned under three, mention of the Church is necessarily added; since where there are three, that is, the Father and the Son and the Holy Spirit, there is the Church, which is the body of three.

CAPUT VII.

CHAPTER VII.

Exinde, egressi de lavacro, perungimur benedicta unctione de pristina disciplina, qua ungi oleo de cornu in sacerdotium solebant. Ex

Thereupon, having come out of the bath, we are thoroughly anointed with a blessed unction, from the ancient discipline, by which they were accustomed to be anointed for the priesthood with oil from a horn. From

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Footnotes

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Aquis accessit q. v. c. r. n. spiritu, etc. Wouw.

"Came to the waters …" (aquis accessit), with abbreviated words "q. v. c. r. n. spiritu", etc.: Wouwer.

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Restituetur Fran. Corbinian.

"Will be restored" (restituetur): Franeker edition, Corbinian.

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CAP. VI. — (d) Sed in aqua emendati sub Angelo Spiritui sancto praeparamur. Angelum baptismi dicit, ut lib. Oratione, Angelum orationis. RIG.

CH. VI. — (d) But, amended in the water under the Angel, we are prepared for the Holy Spirit. He speaks of the Angel of baptism, as in the book [On] Prayer of the Angel of prayer. RIGALT.

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CAP. VII. — (g) Egressi de lavacro perungimur. In fronte, ut discimus ex Prudentii Psychomachia: Post inscripta oleo fronti signacula, per quae / Unguentum regale datum est et chrisma perenne. RIG.

CH. VII. — (g) Coming out of the washing we are anointed. On the forehead, as we learn from Prudentius's Psychomachia: "After the seals written in oil on the forehead, through which the royal ointment was given and the everlasting chrism." RIGALT.

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running head: LIBER DE BAPTISMO. 1206
marginal letters: A ‹spiritalem medicinam canebat› (beside the line 'poralis spiritalem'); B ‹Non quod in aquis›; C ‹pignerentur, necessario›; D beside the commentary only
old-edition numerals: (none)
other: The column's first word-fragment 'poralis' completes 'corporalis', set whole at the end of col 1205; this file starts at 'spiritalem'. '(Ibidem., XVIII)' set as printed.

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quo Aaron a Moyse (Levit., XVIII) unctus est: unde Christus dicitur, a chrismate quod est unctio (I Reg., XV.), quae Domino nomen accommodavit, facta spiritualis, quia spiritu unctus est a Deo Patre, sicut in Actis: Collecti sunt enim vere in ista civitate adversus sanctum Filium tuum, quem unxisti (Act., IV, 27). Sic et in nobis carnaliter currit unctio, sed spiritaliter proficit: quomodo et ipsius Baptismi carnalis actus, quod in aqua mergimur; spiritalis effectus, quod delictis liberamur.

with which Aaron was anointed by Moses (Lev. 8): whence the Christ is so called, from "chrism", which is anointing (1 Sam. 15), which lent its name to the Lord, having become spiritual, because He was anointed with the Spirit by God the Father, as in the Acts: For truly in this city they were gathered together against Thy holy Son, Whom Thou didst anoint (Acts 4:27). So in our case too the anointing runs over us carnally, but profits us spiritually, just as with baptism itself the act is carnal, in that we are plunged in water, the effect spiritual, in that we are freed from sins.

CAPUT VIII.

CHAPTER VIII.

Dehinc manus imponitur, per benedictionem advocans et invitans Spiritum sanctum. Sane humano ingenio licebit spiritum in aquam arcessere et concorporationem eorum, accommodatis

Next the hand is laid on, calling upon and inviting the Holy Spirit through the blessing. Certainly human ingenuity will be permitted to summon air into water and, with hands fitted

Editors' notes and page, col. 1207

Footnotes

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Efrem Fran. Corbinian.

"Ephraim" (Efrem): Franeker edition, Corbinian.

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Benedixit alii mal. haud invito Corbinian.

"He blessed" (benedixit): others, wrongly, though Corbinian does not object.

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(printed under page 648) (a) Quod est unctio. Chrismatis multiplex notio in scriptoribus, alii confirmationem quae ab episcopo tantum administratur in Ecclesia latina, alii de unctione quae fit ubi parvulus baptizatur. De posteriori hac unctione locus hic accipitur, quae fit a sacerdote in vertice, cum alia seu confirmatio ab episcopo fiat in fronte. Illustris hanc ob rem nimirum de ungendi ritu episcoporum et presbyterorum controversia extitit, licet obiter inter Petrum Aurelium, et Jacobum Sirmundum S. J. ad quam poterit quilibet confugere, ut rem plenissime intelligat. LE PR.

(a) Which is anointing. The notion of chrism in the writers is manifold: some [mean] confirmation, which in the Latin Church is administered by the bishop alone; others the anointing done when a little child is baptized. The passage here is taken of this latter anointing, which is done by the priest on the crown of the head, while the other, confirmation, is done by the bishop on the forehead. On this account indeed a notable controversy arose about the rite of anointing by bishops and presbyters, though in passing, between Petrus Aurelius and Jacques Sirmond, S.J., to which anyone may turn to understand the matter most fully. LE PRIEUR.

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(printed under page 648) (b) In nobis carnaliter. Oleo carnem sive corpus suaviter pervadente ac permeante. RIG.

(b) Carnally on us. The oil pervading and permeating the flesh or body gently. RIGALT.

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CAP. VIII. — (c) Manus imponitur. Manus impositio familiaris erat olim in Ecclesiae ritibus, nihilque fiebat ferme sine manuum impositione. Certissimum tamen per sacramentum manuum impositionis intelligi confirmationem seu χειροτονίαν, quae sancto Clementi est βεβαίωσις τῆς ἐξομολογίας, confessionis confirmatio. De hac impositione hic est quaestio. LE PR.

CH. VIII. — (c) The hand is laid on. The laying on of hands was customary of old in the rites of the Church, and almost nothing was done without the laying on of hands. Yet it is most certain that by the sacrament of the laying on of hands is understood confirmation, or cheirotonia, which for St Clement is "the confirmation of the confession", confessionis confirmatio. It is this laying on that is in question here. LE PRIEUR.

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(printed under page 648) (d) Sane humano ingenio licebit spiritum in aquam arcessere. Organa hydraulica significat, qualia describuntur ab Vitruvio, libro X Architect. et Herone in Pneumaticis. RIG. — Spiritum in aquam arcessere. Vitruvius de Machina Ctesibii: Ab eo liquore pressionibus coacto spiritu. LE PR.

(d) Surely human ingenuity may summon breath into water. He means water organs, such as are described by Vitruvius, Architecture, book X, and by Hero in the Pneumatica. RIGALT. — To summon breath into water. Vitruvius, on the Machine of Ctesibius: The air being forced by that liquid through pressures. LE PRIEUR.

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(printed under page 648) (e) Accommodatis desuper manibus. Vitruvius: Cum pinnae manibus tactae propellunt et reducunt continenter regulas, alternis obturando foramina, alternis aperiundo, ex musicis artibus, multiplicibus modulorum varietatibus, sonantes excitant voces. RIG.

(e) With hands applied from above. Vitruvius: When the keys, touched by the hands, continually push forward and draw back the slides, alternately stopping and alternately opening the holes, they raise sounding voices according to the arts of music, in manifold varieties of melodies. RIGALT.

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(printed under page 648) (f) Alio spiritu tantae claritatis animare. Animari dicitur machina digitis musici modulantibus spiritum in aquam pressionibus densatum et concorporatum, ita ut in clarissimum exeat sonum multiplici varietate distinctum. Hujusmodi autem Septimius alium spiritum nuncupat, nempe eruditum et exarticulatum. RIG.

(f) To animate with another breath of such clearness. The machine is said to be animated when the musician's fingers modulate the air, condensed and incorporated into the water by pressures, so that it issues in a very clear sound distinguished by manifold variety. Such air Septimius calls "another breath", namely skilled and articulated. RIGALT.

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(printed under page 648) (g) Deo autem in suo organo. Organum Dei vocat hominem. RIG.

(g) But for God, in his own instrument. He calls man God's instrument. RIGALT.

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(printed under page 648) (h) Et quidem ita transversim obliquatis in se, ut Christum deformarent. Manus transversim obliquatae Chiasmum faciunt, hoc est, figuram litterae X, quae apud Graecos quidem Christi nomen significaverit. Sed cum nationes cunctas, non Graecos tantum, a Christo vocari ad benedictionem constet, certe manus transversim obliquatae nihil christiani mysterii portenderint nationibus caeteris, quibus in usu non est ejus litterae figura. Quare sic accipienda sunt Tertulliani verba, ut manibus transversim obliquatis, crucem, sive fixum cruci Christum deformari intelligamus, non simpliciter Christum, hoc est, nomen Christi. Etenim crucis figura potuit apud universas nationes Christum portendere, quibus erat futura per ejus crucem salus. RIG.

(h) And indeed crossed over one another so as to figure Christ. Hands crossed over one another make a chiasmus, that is, the shape of the letter X, which among the Greeks indeed would signify the name of Christ. But since it is certain that all nations, not the Greeks only, are called by Christ to the blessing, hands crossed over would surely have foreshown nothing of the Christian mystery to the other nations, among whom the shape of that letter is not in use. Therefore Tertullian's words are to be taken thus: by the hands crossed over we are to understand that the cross, or Christ fixed to the cross, is figured, not simply Christ, that is, the name of Christ. For the figure of the cross could foreshow Christ among all the nations, to whom salvation was to come through his cross. RIGALT.

(printed under page 648) (i) Columbae figura delapsus in Dominum. Non nihil eo loci rei symbolicae confert Septimius Noster, nec abs re erit singula Columbae delineamenta ab Auctore descripta sigillatim perstringere, ac simul cum veterum Christianorum monumentis conferre. 1° Scriptura sacra teste, in Columbae figura Spiritus sancti natura declaratur (Luc. III, 22; Marc., I, 10; Matth., III, 16; Joan., I, 32). Cf. Bott. Spiegaz. delle pitt. et scult. della Roma sottarr. tav. XV, tom. I, p. 66; Aringh. Rom. subterr. lib. III, c. 22, p. 517. 2° Christus ipsemet sub Eucharistico Sacramento absconditus in Columba adumbratur, eo quod olim corpus Christi in vase servari consueverat, Columbae figuram prae se ferente. Cf. Basil. Vitam, a pseudo-Amphilochio scriptam, cap. 2, n. 3, p. 943, t. II; Acta sanct. Boll. mense jun.; Bott., loco cit., tav. XIX; Aringhi, I, 339, II, 309, 337; Boldetti, Osservaz. sopra i cimit., 560, 375, 164, 371, 874. 3° Est insuper, ut fuit a Patribus animadversum, Columba candoris, simplicitatisque morum, et amoris et pacis et castitatis et prudentiae et contemplationis et mitis, demissi, innocentisque animi signum. Hinc Cyprianus, libro de Unitate Ecclesiae, cap. 6: « Simplex, inquit, animal, et laetum est columba, non felle amarum, non morsibus saevum, non unguium laceratione violentum; hospitia humana diligere, unius domus consortia nosse; cum generant, simul filios educare; cum commeant, volantibus simul cohaerere; communi conversatione vitam suam degere, oris osculo concordiam pacis agnoscere, legem circa omnia unanimitatis implere; haec est in Ecclesia noscenda simplicitas, haec caritas obtinenda, ut Columbas dilectio fraternitatis imitetur. » Conferendi sunt Clem. Alex., lib. I Paedag. c. 5, p. 106, tom. I, ed. Oxon.; Cyrill. Hierosolomit., catech. illum. XVII, XVIII; Aug. contra Epist. Fundamenti cap. 4; aliique quos laudant Ph. Buonarotti. Osserv. sopra alcuni framm. vasi antichi di vetro, p. 154. seqq.; Aringh. lib. VI, cap. 25, pag. 607; Boldetti, lib. I, c. 7, p. 24; Bottar., III, p. 78, tav. CXV. 4° Nec etiam insolens est in picturis, sculptisque lapidibus, Apostolos sub Columbae typo exhiberi. Paulinus Nolanus, Ep. XXXII. ad Severum, p. 202, de S. Felicis basilicae ab se extructae picturis, operibusque musivis disserens, inquit: Cruce corona lucido cingit globo; / Cui coronae sunt corona apostoli, / Quorum figura est in columbarum choro.

(i) Gliding down upon the Lord in the figure of a dove. Our Septimius contributes something to symbolic matters in this place, and it will not be beside the point to touch one by one on the several features of the Dove described by the Author, and at the same time to compare them with the monuments of the early Christians. 1° On the witness of Holy Scripture, the nature of the Holy Spirit is declared in the figure of a Dove (Luke 3:22; Mark 1:10; Matt. 3:16; John 1:32). Compare Bottari, Explanation of the paintings and sculptures of Roma sotterranea, plate 15, vol. I, p. 66; Aringhi, Roma subterranea, book III, ch. 22, p. 517. 2° Christ himself, hidden under the Eucharistic Sacrament, is foreshadowed in the Dove, because the body of Christ used formerly to be kept in a vessel bearing the figure of a Dove. Compare the Life of Basil written by pseudo-Amphilochius, ch. 2, no. 3, p. 943, vol. II; the Bollandists' Acta Sanctorum, month of June; Bottari, in the place cited, plate 19; Aringhi, I, 339, II, 309, 337; Boldetti, Observations on the cemeteries, 560, 375, 164, 371, 874. 3° Moreover, as the Fathers observed, the Dove is the sign of candour and simplicity of manners, and of love and peace and chastity and prudence and contemplation, and of a gentle, lowly and innocent soul. Hence Cyprian, in the book On the Unity of the Church, ch. 6: « The dove, he says, is a simple and glad creature, not bitter with gall, not cruel in biting, not violent with tearing claws; it loves human dwellings, knows the fellowship of a single house; when they breed, they rear their young together; when they go abroad, they keep together in flight; they spend their life in common converse, acknowledge the concord of peace with a kiss of the beak, fulfil the law of unanimity in all things; this is the simplicity to be learned in the Church, this the charity to be attained, that brotherly love may imitate the Doves. » Compare Clement of Alexandria, Paedagogus book I, ch. 5, p. 106, vol. I, Oxford edition; Cyril of Jerusalem, Catecheses to the Illuminated 17, 18; Augustine, Against the Letter called Fundamental, ch. 4; and others whom Ph. Buonarroti cites, Observations on some fragments of ancient glass vessels, p. 154 ff.; Aringhi, book VI, ch. 25, p. 607; Boldetti, book I, ch. 7, p. 24; Bottari, III, p. 78, plate 115. 4° Nor is it unusual in paintings and carved stones for the Apostles to be shown under the type of the Dove. Paulinus of Nola, Letter 32 to Severus, p. 202, discussing the paintings and mosaic works of the basilica of St Felix which he had built, says: "The crown encircles the Cross with a shining sphere; the crown to which crown the apostles are, whose figure is in the choir of doves."

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desuper manibus, alio spiritu tantae claritatis animare; Deo autem in suo organo non licebit per manus sanctas sublimitatem modulari spiritalem? Sed est hoc quoque de veteri sacramento, quo nepotes suos ex Joseph Ephraim et Manassem Jacob (Gen., XLVIII, 14), capitibus impositis et intermutatis manibus, benedixerit, et quidem ita transversim obliquatis in se, ut Christum deformantes, jam tunc portenderent benedictionem in Christum futuram. Tunc ille sanctissimus Spiritus super emundata et benedicta corpora libens a Patre descendit (Matth., III, 16), super Baptismi aquas, tanquam pristinam sedem recognoscens, conquiescit, columbae figura delapsus in Dominum, ut natura Spiritus sancti declararetur per animal simplicitatis

above, to animate their union with another breath of such clearness; and shall God not be permitted, on His own instrument, to draw from it through holy hands a spiritual music of the heights? But this too comes from an ancient sacrament, in which Jacob blessed his grandsons born of Joseph, Ephraim and Manasseh (Gen. 48:14), with hands laid on their heads and interchanged, and indeed so crossed slantwise upon each other that, shaping Christ, they already then foretold the blessing that was to come in Christ. Then that most holy Spirit willingly comes down from the Father upon the bodies cleansed and blessed (Matt. 3:16); upon the waters of baptism, as though recognizing His former seat, He rests, having glided down upon the Lord in the form of a dove, so that the nature of the Holy Spirit might be declared through the creature of simplicity

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Et super Jun. Corbinian.

"And upon" (et super): Junius, Corbinian.

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et innocentiae, quod etiam corporaliter ipso felle careat columba. Ideoque: Estote, inquit, simplices sicut columbae (Matth., X, 16), ne hoc quidem sine argumento praecedentis figurae. Quemadmodum enim post aquas diluvii, quibus iniquitas antiqua purgata est, post Baptismum (ut ita dixerim) mundi pacem coelestis irae praeco columba terris adnuntiavit dimissa ex arca, et cum olea reversa (Gen. VIII, 11); quod signum etiam apud nationes paci praetenditur: eadem dispositione spiritalis effectus terrae, id est carni nostrae emergenti de lavacro post vetera delicta, columba sancti Spiritus advolat (Luc., III), pacem Dei afferens, emissa de coelis, ubi Ecclesia est arca figurata. Sed mundus rursus delinquit, quo male comparetur Baptismus diluvio. Itaque igni destinatur, sicut et homo qui post Baptismum delicta restaurat, ut hoc quoque in signum admonitionis nostrae debeat accipi.

and innocence, because even in body the dove lacks gall itself. And therefore He says: Be simple as doves (Matt. 10:16), and not even this without the support of the preceding figure. For just as after the waters of the flood, by which the ancient iniquity was purged, after the baptism (so to speak) of the world, the dove as herald announced to the earth peace from the wrath of heaven, sent out from the ark and returning with the olive (Gen. 8:11), a sign which even among the nations is held out for peace, by the same ordering, with spiritual effect, the dove of the Holy Spirit flies down to the earth, that is, to our flesh as it comes up out of the bath after its old sins (Luke 3), bringing the peace of God, sent out from the heavens, where the Church is the ark prefigured. But the world sinned again, wherefore baptism would be ill compared to the flood. And so it is destined for fire, just as the man also is who after baptism renews his sins, so that this too ought to be taken as a sign for our warning.

CAPUT IX.

CHAPTER IX.

Quot igitur patrocinia naturae, quot privilegia gratiae, quot solemnia disciplinae, figurae, praestructiones, precationes religionem aquae ordinaverunt? Primo quidem, cum populus de Aegypto (Exod., XIV) libere expeditus, vim regis Aegypti, per aquam transgressus, evadit, ipsum regem cum totis copiis aqua exstinxit. Quae figura manifestior in Baptimi sacramento? Liberantur de saeculo nationes per aquam scilicet, et diabolum, dominatorem pristinum, in aqua oppressum derelinquunt. Item aqua de amaritudinis vitio in suum commodum

How many, then, are the patronages of nature, how many the privileges of grace, how many the solemn rites of discipline, figures, preparations, prayers, that have ordained the sanctity of water? First indeed, when the people, set freely loose from Egypt (Exod. 14), escaped the power of the king of Egypt by crossing through water, water destroyed the king himself with all his forces. What figure is plainer in the sacrament of baptism? The nations are freed from the world, by means of water, to be sure, and they leave the devil, their former master, overwhelmed in the water. Likewise water is restored from the defect of bitterness to its own proper use

Editors' notes and page, col. 1209

Footnotes

LECTIONES VARIANTES (printed under page 649)

(1) ‹anchor: mundus rursus delinquit› · call in col 1209

Deliquit Fran.

"Sinned" (perfect, deliquit): Franeker edition.

(printed under page 649)

(2) ‹anchor: libere› · call in col 1209

Libere abest Fran.

"Freely" (libere) is absent: Franeker edition.

(printed under page 649)

(3) ‹anchor: expeditus, vim› · call in col 1209

De Aegypto liber, vim, etc., V. Cod. Wouw.

"Free from Egypt, the power," etc.: Wouwer's old manuscript.

(printed under page 649)

(4) ‹anchor: in suum› · call in col 1209

Usum Jun. Lat.

"Use" (usum): Junius, Latinius.

(printed under page 649)

(i) ‹anchor: delapsus in Dominum› · continued from page 648, cols 1209–1210

(continued) Atque in cruce quae extat Romae in summa basilicae S. Clementis abside, duodecim columbae cruci insistunt, quae Apostolos denotant. Ejus autem crucis ectypon extat apud Bosium., lib. VI, de cruce tr.; Gretser. op. de cruce, lib. I, c. 33; Bottar., tom. I, pag. 118. 5° Demum se ipsos passim veteres Christiani eodem adornarunt symbolo, quo se acrius ad Columbam imitandam excitarent. Illustris est iterum Paulini Nolani in ead. epist. locus: Nos quoque perficies placitas tibi, Christe, columbas. Et Paulo supra: Ardua floriferae crux cingitur orbe coronae, / Et Domini fuso tincta cruore rubet / Quaeque super signum resident coelesta, Columbae / Simplicibus produnt regna patere Dei. « Spessissimo si vede, inquit eximius Boldettus, loc. cit. p. 23, la sola colomba dipinta nelle capelle, e sepolcri (de' cimiterj), e scolpita ancora.... e ciò facevasi senza alcun dubbio, perchè quei primi fedeli..., raffiguravano in questo innocente volatile la carità, la simplicità, il gemitò, la compunzione, la purità e l'innocenza. » Cf. Mamachi Originum et Antiquit. christianar. lib. I, cap. 1, § 9, pag. 66-69. EDD.

(printed under page 649)

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(printed under page 649) (a) Per animal simplicitatis et innocentiae. Nemo est adeo rerum ignarus, ut columbam his verbis designari non agnoscat, propter innocentiam et candorem. Nonnulli etiam theologi, columbam quae advolavit in caput Christi Domini in Jordane baptizati, candidam affirmant. Sic Nonnus Panop. vocat μίμημα πελειάδος: πέλεια autem est columba candida latine livia a candore seu livido dicta. LE PR.

(a) Through the creature of simplicity and innocence. No one is so ignorant of things as not to recognize that the dove is meant by these words, for its innocence and whiteness. Some theologians even affirm that the dove which flew down upon the head of Christ the Lord when he was baptized in the Jordan was white. So Nonnus of Panopolis calls it "the likeness of a peleias"; and peleia is the white dove, in Latin livia, so called from its whiteness or its livid colour. LE PRIEUR.

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(b) ‹anchor: not visible (above the image's top edge)› · call in col 1209

(printed under page 649) (b) Paci praetenditur. Quid notius hoc pacifico hieroglyphico; et ideo patres patratos, feciales, oratores pacis, ramum frondentis olivae gessisse in pacis symbolum? Maro, Aen. VIII: Paciferaeque manu ramum praetendit olivae. Silius, lib. III: Praetendens dextra ramum canentis olivae. LAC.

(b) It is held out for peace. What is better known than this peaceful hieroglyph, and that therefore the patres patrati, the fetials, the envoys of peace, carried a branch of leafy olive as a symbol of peace? Virgil, Aeneid VIII: "And with his hand he holds out a branch of the peace-bearing olive." Silius, book III: "Holding out in his right hand a branch of the hoary olive." LACERDA.

(printed under page 649)

(printed under page 649) (c) Ubi Ecclesia est arca figurata. Typum Ecclesiae fuisse arcam, nemo ferme Patrum non asseruit, Hieronymus, Cyprianus, etc., Augustinus, lib. V de Baptis., cap extremo. Notanda sunt verba Tertulliani, ne excludat Ecclesiam visibilem in terris; nam ad Ecclesiam in terra advenit columba Spiritus sancti, cum pace suae gratiae: quare cum ait, emissa de coelis, minime appellat super Ecclesiam, nam Ecclesia in terris etiam est, sed super vocem figurata. Nam figuram arcae gerit apud Deum, et beatos in coelis secura fruentes tranquillitate, Ecclesia militans in terris persecutionum diluvio agitata, ut explicat Cyprianus. LAC.

(c) Where the Church is prefigured by the ark. That the ark was a type of the Church, hardly any of the Fathers has failed to assert: Jerome, Cyprian, etc., Augustine, On Baptism, book V, last chapter. Tertullian's words must be noted, so that he does not exclude the visible Church on earth; for the dove of the Holy Spirit came to the Church on earth with the peace of his grace: so when he says sent from heaven, he by no means bears on the word Church, for the Church is also on earth, but on the word prefigured. For the Church militant on earth, tossed by the flood of persecutions, bears the figure of the ark before God and the blessed in heaven who enjoy secure tranquillity, as Cyprian explains. LACERDA.

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(d) ‹anchor: quo male› · call in col 1209

(printed under page 649) (d) Quo male comparetur Baptismus, etc. Legendum videtur, quo malo comparetur Baptismus diluvio. RIG.

(d) By which Baptism is ill compared, etc. It seems one should read: "by which evil Baptism is compared to the flood". RIGALT.

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running head: 1209 LIBER DE BAPTISMO (right end of head cut off in the image; read "LIBER DE BAPTIS…")
marginal letters: A et innocentiae; B luvio. Itaque igni destinatur; C (none, footnotes); D (none, footnotes)
old-edition numerals: (none)

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suavitatis Mosei ligno remediatur. Lignum illud erat Christus, venenatae et amarae retro naturae venas insaluberrimas, aquas Baptismi, scilicet, ex sese remedians (Exod., VII; Num., XX; I Cor., X). Haec est aqua, quae de comite petra populo defluebat. Si enim petra Christus, sine dubio aqua in Christo Baptismum videmus benedici. Quanta aquae gratia penes Deum et Christum ejus est ad Baptismi confirmationem. Nunquam sine aqua Christus, siquidem et ipse aqua tinguitur (Matth., III, X, XIV, XXVII; Joan., III, IV, VII, XIII, XIX). Prima rudimenta potestatis suae, vocatus ad nuptias, aqua auspicatur. Cum sermonem facit, sitientes ad aquam suam invitat sempiternam. Cum de agape docet, aquae calicem, fratri oblatum, inter opera dilectionis probat. Apud puteum vires resumit; super aquam incedit libenter, transfretat; aquam discentibus ministrat; perseverat testimonium Baptismi usque ad passionem; cum deditur in crucem, aqua intervenit, sciunt Pilati manus; cum vulneratur, aqua de latere prorumpit, scit lancea militis.

of sweetness by the wood of Moses. That wood was Christ, healing from within Himself the most unwholesome veins of a nature formerly poisoned and bitter, that is, the waters of baptism (Exod. 7; Num. 20; 1 Cor. 10). This is the water which flowed down for the people from the rock that went with them. For if the rock is Christ, without doubt we see baptism blessed by water in Christ. How great is the grace of water with God and His Christ for the confirmation of baptism! Christ is never without water: indeed He Himself is dipped in water (Matt. 3, 10, 14, 27; John 3, 4, 7, 13, 19). When called to the wedding, He makes the first beginnings of His power with water. When He preaches, He invites the thirsty to His everlasting water. When He teaches of charity, He approves a cup of water offered to a brother among the works of love. At a well He regains His strength; He walks upon water gladly, He crosses over it; He ministers water to His disciples; the witness of baptism continues right up to the Passion: when He is given up to the cross, water intervenes, as Pilate's hands know; when He is wounded, water bursts from His side, as the soldier's lance knows.

CAPUT X.

CHAPTER X.

Diximus, quantum mediocritati nostrae licuit, de universis quae Baptismi religionem struunt; nunc ad reliquum statum ejus, aeque ut potero, progrediar de quaestiunculis quibusdam. Baptismus ab Joanne denuntiatus jam tunc habuit quaestionem ab ipso quidem Domino propositam Pharisaeis, coelestisne is Baptismus esset, an vero terrenus (Matth. XXI)? De quo illi non valuerunt constanter respondere, utpote

We have spoken, as far as our modest powers allowed, of all the things that build up the sanctity of baptism; now I shall go on, as well as I can, to its remaining state, concerning certain small questions. The baptism announced by John already then raised a question, put by the Lord Himself to the Pharisees: whether that baptism was heavenly, or truly earthly (Matt. 21)? To which they were unable to answer consistently, inasmuch as they

Editors' notes and page, col. 1210

Footnotes

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Venas, insaluberrimas aquas baptismi Wouwer. distinguit.

"Veins, the most unwholesome waters of baptism": so Wouwer punctuates.

(printed under page 649)

(6) ‹anchor: not visible (above the image's top edge)› · call in col 1210

Aquae cod. Wouw. Aqua Jun.

"Of water" (aquae): Wouwer's manuscript. "Water" (aqua): Junius.

(printed under page 649)

(7) ‹anchor: fratri› · call in col 1210

Patri Paris. alii Pauperi V. c. Wouw. Rig.

"To a father" (patri): Paris edition; others "to a poor man" (pauperi): Wouwer's old manuscript, Rigault.

COMMENTARIUS (printed under page 649)

(e) ‹anchor: denuntiatus› · call in col 1210

CAP. X. — (e) Baptismus a Joanne denuntiatus. Discrimen esse inter Baptismum Christi et Joannis norunt (continues)

CH. X. — (e) The Baptism proclaimed by John. That there is a difference between the Baptism of Christ and that of John, [all] know (continues)

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non intelligentes, quia non credentes (Es. VII). Nos porro quantula fide sumus, tantulo et intellectu possumus aestimare, divinum quidem eum Baptismum fuisse, mandatu tamen, non et potestate, quod et Joannem a Domino missum legimus in hoc munus caeterum humanum conditione. Nihil enim coeleste praestabat, sed coelestibus praeministrabat, poenitentiae scilicet praepositus, quae est in hominis potestate. Denique legis doctores et Pharisaei, qui credere noluerunt, nec poenitentiam egere. Quod si poenitentia humanum est, et Baptismus ipsius ejusdem conditionis fuerit necesse est; aut daret et Spiritum Sanctum et remissionem delictorum, si coelestis fuisset. Sed neque peccatum dimittit, neque Spiritum indulget, nisi Deus solus (Marc., V). Etiam ipse Dominus, nisi ipse prius ascenderet ad Patrem, aliter negavit (Joan. XVI), Spiritum descensurum. Id quod Dominus nondum conferebat, servus utique praestare non posset. Adeo postea in Actis apostolorum invenimus (Act., XIX), quoniam qui Joannis Baptismum habebant, non accepissent Spiritum sanctum, quem ne auditu quidem noverant: ergo non erat coeleste, quod coelestia non exhibebat (Joan., I): cum ipsum quod coeleste in Joanne fuerat, spiritus prophetiae, post totius spiritus in Dominum translationem usque adeo defecerit, ut quem praedicaverat, quem advenientem designaverat, postmodum, an ipse esset miserit sciscitatum (Matth., II). Agebatur itaque Baptismus poenitentiae, quasi candidatus remissionis et sanctificationis in Christo subsecuturae. Nam quod praedicabat Baptismum poenitentiae in remissionem delictorum, in futuram remissionem enuntiatum est. Siquidem poenitentia antecedit, remissio subsequitur, et hoc est viam praeparare: qui autem praeparat, non idem ipse perficit

did not understand, because they did not believe (Isa. 7). We, however, with such small faith as we have, can judge with as small an understanding that that baptism was indeed divine, yet by commission, not also by power, because we read that John too was sent by the Lord into this office, being otherwise human by condition. For he bestowed nothing heavenly, but ministered beforehand to heavenly things, being set over repentance, which is in man's power. Accordingly the teachers of the law and the Pharisees, who would not believe, did not repent either. But if repentance is a human thing, his baptism too must have been of the same condition; or else, had it been heavenly, it would have given both the Holy Spirit and the remission of sins. But none forgives sin or grants the Spirit except God alone (Mark 5). Even the Lord Himself said that the Spirit would not otherwise come down unless He Himself first ascended to the Father (John 16). That which the Lord was not yet conferring, the servant assuredly could not bestow. So it is that afterwards in the Acts of the Apostles we find (Acts 19) that those who had John's baptism had not received the Holy Spirit, of Whom they had not even heard: therefore that was not heavenly which did not display heavenly things (John 1), since the very thing that had been heavenly in John, the spirit of prophecy, failed so far after the whole Spirit had passed over to the Lord, that he afterwards sent to ask whether He was the One Whom he had preached, Whom he had pointed out as He came (Matt. 11). And so a baptism of repentance was carried on, as a candidate, so to speak, for the remission and sanctification that was to follow in Christ. For when he preached a baptism of repentance for the remission of sins, the announcement was made of a remission to come. Since repentance goes before and remission follows after, and this is to prepare the way; but he who prepares is not the same as he who perfects

Editors' notes and page, col. 1211

Footnotes

LECTIONES VARIANTES (printed under page 650)

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Agere Gelen. aliique.

"To do" (agere): Gelenius and others.

(printed under page 650)

(2) ‹anchor: not visible (above the image's top edge)› · call in col 1211

Item sola se poenit. Fran. Corbinian.

"Likewise [repentance] alone … itself": Franeker edition, Corbinian.

(printed under page 650)

(3) ‹anchor: not visible (above the image's top edge)› · call in col 1211

Inquiunt Paris.

"They say" (inquiunt): Paris edition.

(printed under page 650)

(e) ‹anchor: Baptismus ab Joanne denuntiatus› · continued from page 649, col 1211

(continued) orthodoxi; unde Trid. synodus, sess. 7, can. 1. LE PR.

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(a) ‹anchor: not visible (above the image's top edge)› · call in col 1211

(printed under page 650) (a) Nihil enim coeleste praestabat, sed coelestibus praeministrabat. Sic tamen, ut licet aqua Joannis tincti Spiritum sanctum non acciperent, tamen praepararentur in viam salutis in nomine venturi Domini nostri. Ait enim Paulus apud Lucam, Act. XIX, 4: Ἰωάννης μὲν ἐβάπτισε βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετ' αὐτὸν ἵνα πιστεύσωσι, τουτέστιν εἰς τὸν Χριστὸν Ἰησοῦν. Ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ. Sic igitur baptizatos perfecit Paulus: imposuit iis manus, et continuo supervenit Spiritus sanctus. Sane hunc sensum insinuare videtur Lucas. At latinus interpres sic tradidit, ut denuo tincti fuisse intelligantur, qui jam Baptismum Joannis susceperant. Unde et hos quidem denuo baptizatos fuisse consentiunt Cyprianus et Augustinus. Nobis adhuc suspicari non contigit, cur hoc argumento abstinuerit Septimius, propositae quaestioni omnium utrinque fortissimo. Eo vero utitur Hieronymus adversus Luciferianos, et favet interpreti. RIG.

(a) For it furnished nothing heavenly, but ministered beforehand to heavenly things. Yet in such a way that, although those dipped in John's water did not receive the Holy Spirit, they were nevertheless prepared for the way of salvation in the name of our Lord who was to come. For Paul says in Luke, Acts 19:4: "John baptized with a baptism of repentance, telling the people to believe in the one coming after him, that is, in Christ Jesus. And hearing this they were baptized into the name of the Lord Jesus." Thus then Paul made the baptized perfect: he laid his hands on them, and at once the Holy Spirit came upon them. Luke certainly seems to suggest this sense. But the Latin translator rendered it so that those who had already received John's Baptism are understood to have been dipped again. Hence Cyprian and Augustine agree that these were indeed baptized again. We have not yet been able to guess why Septimius refrained from this argument, the strongest of all on either side of the question proposed. Jerome, however, uses it against the Luciferians, and favours the translator. RIGALT.

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(printed under page 650) (b) Poenitentiae scilicet praepositus. Praedicandae poenitentiae destinatus, per commissionem Baptismi illius, quo homines per poenitentiam impetrarent remissionem criminum. LAC.

(b) Set over repentance, that is. Appointed to preach repentance, through the commission of that Baptism by which men were to obtain remission of crimes through repentance. LACERDA.

(printed under page 650)

(printed under page 650) (c) In hominis protestate. Et ideo non conducebat Baptismus Joannis ad remissionem peccatorum; nam in potestate baptizatorum erat impetrare remissionem per poenitentiam (tametsi ex gratia Dei) licet Baptismum Joannis non suscepissent. LAC.

(c) In man's power (printed protestate). And therefore the Baptism of John did not serve for the remission of sins; for it was in the power of the baptized to obtain remission through repentance (though by the grace of God), even had they not received the Baptism of John. LACERDA.

(printed under page 650)

(d) ‹anchor: in Actis apostolorum› · call in col 1211

(printed under page 650) (d) In actis Apostolorum, etc. Actorum caput XIX intelligit, quod multorum ingenia exercuit. LE PR. V. Cursum Theologiae, auct. Tournely, de Baptismo, q. 1. art. 5. EDD.

(d) In the Acts of the Apostles, etc. He means chapter 19 of Acts, which has exercised the wits of many. LE PRIEUR. See the Course of Theology by Tournely, On Baptism, question 1, article 5. EDITORS.

(printed under page 650) (e) Vera et stabilis aquae fides, qua tinguitur in salutem. Omnino scribendum, Vera et stabilis fides aqua tinguitur in salutem. Sic enim scripsisse Tertullianum ratio persuadet, sequentia testantur. RIG.

(e) The true and steadfast faith of water, by which one is dipped unto salvation. One should certainly write: True and steadfast faith is dipped in water unto salvation. For reason persuades, and what follows bears witness, that Tertullian wrote so. RIGALT.

(printed under page 650) (f) Igni tinguitur in judicium. Sic adsolet Tertullianus: quoties fit mentio ignis, confestim occasionem rapit, intenditque in supremum illud Domini judicium. Alii vero dictum illud Joannis, venturum mox qui tingueret in spiritu et igni, accipiunt de Spiritus sancti in Apostolos illapsu ad diem Pentecostes. RIG.

(f) Is dipped in fire unto judgement. This is Tertullian's habit: whenever fire is mentioned, he at once seizes the occasion and turns it towards that final judgement of the Lord. Others, however, take John's saying, that one was soon to come who would dip in the spirit and in fire, of the descent of the Holy Spirit upon the Apostles on the day of Pentecost. RIGALT.

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marginal letters: A pote non intelligentes; B aliter negavit; C Christo subsecuturae; D (none, footnotes)
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sed alii perficiendum procurat. Ipse profitetur sua non esse coelestia, sed Christi, dicendo: Qui de terra est, de terra loquitur: qui de supernis venit, super omnes est (Joann., III, 31). Item, in sola poenitentia tinguere; venturum mox, qui tingueret in spiritu et igni (Luc., III, 16). Scilicet, quia vera et stabilis aquae fides qua tinguitur in salutem; simulata autem et infirma, igni tinguitur in judicium.

but arranges for it to be perfected by another. He himself professes that the heavenly things are not his, but Christ's, saying: He who is of the earth speaks of the earth; He who comes from above is above all (John 3:31). Likewise, that he dips in repentance only; that soon One would come Who would dip in the Spirit and fire (Luke 3:16). That is to say, because true and steadfast faith is dipped in water unto salvation; but faith feigned and weak is dipped in fire unto judgement.

CAPUT XI.

CHAPTER XI.

Sed ecce, inquit, venit Dominus, et non tinxit. Legimus enim: Et tamen is non tinguebat, verum discipuli ejus (Joan., IV), quia, revera, ipsum suis manibus tincturum Joannes, praedicasset (Luc. III). Non utique sic intelligendum est, sed simpliciter dictum more communi. Sicut est, verbi gratia, Imperator proposuit edictum, aut Praefectus fustibus caecidit; numquid ipse proponit, aut numquid ipse caedit? semper is dicitur facere, cui praeministratur. Ita erit accipiendum. Ipse vos tinguet, pro eo quod est, per ipsum tinguemini, vel in ipsum. Sed ne moveat quosdam, quod non ipse tinguebat. In quem enim tingueret? in poenitentiam? quo ergo illi praecursorem? in peccatorum remissionem, quam verbo dabat? in semetipsum, quem humilitate celabat? in Spiritum sanctum, qui nondum a patre descenderat? in Ecclesiam, quam nondum apostoli struxerant? Itaque tinguebant discipuli ejus, ut ministri, ut Joannes ante praecursor, eodem baptismo Joannis, ne qui alio putet, quia nec exstat alius nisi postea Christi, qui tunc utique a discentibus dari non poterat, utpote, nondum adimpleta gloria Domini, nec instructa efficacia lavacri per passionem et resurrectionem: quia nec mors nostra dissolvi posset nisi Domini passione (Rom., VI) nec vita restitui sine resurrectione ipsius.

But look, says someone, the Lord came, and did not dip. For we read: And yet He did not dip, but His disciples (John 4), as though in truth John had preached that He would dip with His own hands (Luke 3). It is certainly not to be understood so, but as said simply, in the common manner. As, for example, "The emperor has put up an edict", or "The prefect has beaten with rods": does he himself put it up, or does he himself beat? He is always said to do it whose ministers serve him. So it will have to be taken. "He shall dip you" stands for "you shall be dipped through Him", or "into Him". But let it not trouble some that He did not dip in person. For into what would He dip? Into repentance? What then would He want with a forerunner? Into the remission of sins, which He gave by a word? Into Himself, Whom He was concealing in humility? Into the Holy Spirit, Who had not yet come down from the Father? Into the Church, which the apostles had not yet built? So His disciples dipped as ministers, as John before them as forerunner, with the same baptism of John, lest anyone think it was with another, since no other exists except the later one of Christ, which certainly could not then be given by the disciples, inasmuch as the glory of the Lord was not yet fulfilled, nor the efficacy of the bath established through the Passion and Resurrection; because neither could our death be undone except by the Lord's Passion (Rom. 6), nor life restored without His Resurrection.

Editors' notes and page, col. 1212

Footnotes

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Quasi Paris. Jun. Corbinian.

"As if" (quasi): Paris edition, Junius, Corbinian.

(printed under page 650)

(5) ‹anchor: sine resurrectione ipsius› · call in col 1212

Surrectione ipsius Paris.

"Without his rising" (surrectione): Paris edition.

COMMENTARIUS (printed under page 650)

(e) ‹anchor: not visible (above the image's top edge)› · call in col 1212

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running head: TERTULLIANI 1212
marginal letters: A ficit, sed alii; B proposuit edictum; C pote, nondum adimpleta; D (none, footnotes)
old-edition numerals: (none)

PL 1:1213

CAPUT XII.

CHAPTER XII.

Cum vero praescribitur nemini sine Baptismo competere salutem, ex illa maxime pronuntiatione Domini, qui ait: Nisi natus ex aqua quis erit, non habet vitam (Joan., III), suboriuntur scrupulosi, imo temerarii retractatus quorumdam, quomodo ex ista praescriptione Apostolis salus competat, quos tinctos non invenimus in Domino, praeter Paulum. Imo cum Paulus solus ex illis Baptismum Christi induerit, aut praejudicatum esse de caeterorum periculo, qui careant aqua Christi, ut praescriptio salva sit, aut rescindi praescriptionem, si etiam non tinctis salus statuta est. Audivi, Domino teste, ejusmodi, ne quis me tam perditum existimet, ut ultro exagitem libidine styli, quae aliis scrupulum incutiant. Et nunc illis, ut potero, respondebo, qui negant Apostolos tinctos. Nam si humanum Joannis Baptismum inierant, et dominicum desiderabant quatenus unum Baptismum definierat ipse Dominus, dicens Petro perfundi nolenti: Qui semel lavit, non habet necesse rursum (Joan., XIII, 6): quod utique non tincto non omnino dixisset: et haec est probatio exserta adversus illos, qui adimunt Apostolis etiam Joannis Baptismum, ut destruant aquae sacramentum. An credibile videri potest, in his personis viam tunc Domini praeparatam, id est Baptismum Joannis, quae ad viam Domini per totum orbem aperiendam destinabantur? Ipse Dominus, nullius poenitentiae debitor, tinctus est, peccatoribus non fuit necesse? Quid ergo? alii tincti non sunt? non tamen comites Christi, sed aemuli fidei, legis doctores et Pharisaei. Unde et suggeritur, cum adversantes Domino tingui noluerint, eos qui Dominum sequebantur, tinctos fuisse, nec cum aemulis suis sapuisse, maxime quando Dominus cui adhaerebant

But since it is laid down as a rule that salvation belongs to no one without baptism, chiefly from that declaration of the Lord Who says: Unless one is born of water, he has not life (John 3), there arise scrupulous, nay rash, objections from certain people: how, by that rule, salvation can belong to the apostles, whom we do not find dipped in the Lord, except Paul. Nay, since Paul alone of them put on the baptism of Christ, either the peril of the rest, who lack the water of Christ, has been prejudged, so that the rule may stand, or the rule is rescinded, if salvation has been ordained even for those not dipped. I have heard such things, the Lord is my witness, lest anyone think me so depraved as to stir up of my own accord, from the itch of the pen, things which would strike scruples into others. And now I shall answer, as best I can, those who deny that the apostles were dipped. For if they had entered upon the human baptism of John, and were longing for the Lord's, inasmuch as the Lord Himself had defined baptism as one, saying to Peter when he wished to be washed all over: He who has once washed has no need again (John 13:6), which He would certainly not have said at all to one not dipped; and this is a plain proof against those who take from the apostles even the baptism of John, so as to destroy the sacrament of water. Or can it seem credible that the way of the Lord, that is, the baptism of John, was not then prepared in these persons, who were destined to open up the way of the Lord through the whole world? The Lord Himself, debtor to no repentance, was dipped; was it not necessary for sinners? What then? Were others not dipped? Not, however, the companions of Christ, but the rivals of the faith, the teachers of the law and the Pharisees. Whence it is also suggested that, since those who opposed the Lord refused to be dipped, those who followed the Lord were dipped, and were not of one mind with their rivals, especially when the Lord to Whom they clung

Editors' notes and page, col. 1213

Footnotes

LECTIONES VARIANTES (printed under page 651)

(1) ‹anchor: exagitem libidine› · call in col 1213

Libidinem Rigalt. Fran.

"Wantonness" (accusative, libidinem): Rigault, Franeker edition.

(printed under page 651)

(2) ‹anchor: scrupulum incutiant› · call in col 1213

Incutiat Fran.

"May strike" (singular, incutiat): Franeker edition.

(printed under page 651)

(3) ‹anchor: definierat› · call in col 1213

Definiebat v. c. Wouw.

"Was defining" (definiebat): Wouwer's old manuscript.

(printed under page 651)

(4) ‹anchor: perfundi nolenti› · call in col 1213

Volenti Jun. Corbinian.

"Willing" (volenti): Junius, Corbinian.

(printed under page 651)

(5) ‹anchor: alii tincti non sunt› · call in col 1213

Quod ergo Jun., alii tincti non sint v. c. Wouw.

"What then" (quod ergo): Junius; "that others were not dipped" (non sint): Wouwer's old manuscript.

(printed under page 651)

(a) ‹anchor: et dominicum desiderabant› · call in col 1213

CAP. XII. — (a) Et dominicum desiderabant. Ut renati ex aqua et Spiritu sancto, haberent vitam aeternam. Nam necessitas illa Joan. III edicta: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest introire in regnum Dei, de Baptismo Christi intelligenda est. Respondet igitur auctor iis, qui eo quod apostolos non baptizatos dicerent, eorum salutem in controversiam vocabant, vel omnino ambigebant, et primum agere coepit adversus eos, qui signate negabant apostolis Baptismum Christi, idque in hoc cap. non inficiatur Tertull. Sed abstinet hac quaestione, et tantum intendit, non esse dubitandum de illorum salute: licet Christi Baptismo non fuerint initiati, quem Baptismum ante resurrectionem Christi negavit apostolis cap. praecedenti, nam nec Christus baptizavit illos juxta Tertullianum, neque institutum erat sacramentum Baptismi, quod possent ministrare ipsi, idem Tertull. probat; fuerint ne post resurrectionem Christi baptizati, non disputat, nec inclinat alterutro, sed illius tantum scopus in hoc cap. est, apostolis competere omnino salutem, sive tincti fuerint, sive illoti, ubi arrepta occasione Baptisma Joannis accepisse probat: at de dominico caute silet; quare titulus, quem capiti huic praefixit Pamelius, quod apostoli baptizati fuisse videantur, indicat plane minime collimasse auctoris mentem. Unde illustrissimo Baronio, an. 31, num. 4, licet non se explicet omnino, et Bellarmino, lib. I de Bapt. cap. 25 minus illuxit Afri nostri testimonium hoc cap. ut probarent apostolos fuisse Baptismo Christi tinctos. LAC.

CH. XII. — (a) And they lacked the Lord's [baptism]. That, reborn of water and the Holy Spirit, they might have eternal life. For that necessity proclaimed in John 3, Unless one is reborn of water and the Holy Spirit, he cannot enter the kingdom of God, is to be understood of the Baptism of Christ. The author therefore answers those who, saying that the apostles were not baptized, called their salvation into question or doubted it altogether; and he began first to deal with those who expressly denied the apostles the Baptism of Christ, and in this chapter Tertullian does not deny it. But he refrains from this question and intends only [to show] that there is no doubting their salvation: although they were not initiated by the Baptism of Christ, which Baptism he denied to the apostles before Christ's resurrection in the preceding chapter (for according to Tertullian Christ did not baptize them, nor had the sacrament of Baptism been instituted for them to administer themselves, as the same Tertullian shows); whether they were baptized after Christ's resurrection he does not discuss, nor does he lean either way; his sole aim in this chapter is that salvation belongs wholly to the apostles, whether they were dipped or unwashed, where, seizing the occasion, he shows that they received John's Baptism; but of the Lord's he is carefully silent. Therefore the title Pamelius set over this chapter, that the apostles appear to have been baptized, shows plainly that he did not hit the author's mind at all. Hence for the most illustrious Baronius, year 31, no. 4, though he does not fully explain himself, and for Bellarmine, On Baptism, book I, ch. 25, the testimony of our African in this chapter shone less brightly for proving that the apostles were dipped with the Baptism of Christ. LACERDA.

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(b) ‹anchor: non habet necesse rursum› · call in col 1213

(printed under page 651) (b) Qui semel lavit. De Baptismo non iterando haec verba loqui videntur. LE PR.

(b) He who has once washed. These words seem to speak of Baptism not to be repeated. LE PRIEUR.

(printed under page 651) (c) Orationibus sanctorum in ultimis suscitatus compescat saeculum. Petitione ista scilicet, Adveniat regnum tuum. RIG.

(c) Roused at the last by the prayers of the saints, may he restrain the world. By that petition, namely, Thy kingdom come. RIGALT.

(printed under page 651) (d) De uno lavacro sub Petri persona. Historice illud dictum est Petro, Qui lotus est non indiget, etc. LE PR.

(d) Of the one washing, in the person of Peter. Historically that was said to Peter: He who has been washed has no need, etc. LE PRIEUR.

(printed under page 651) (e) Individuae familiaritatis. Christi Domini socii et contubernales apostoli dicuntur et ὁμωρόφιοι ἑταῖροι Nonno, Panop. in Joan. LE PR.

(e) Of undivided familiarity. The apostles are called companions and tent-mates of Christ the Lord, and "comrades under one roof" by Nonnus of Panopolis on John. LE PRIEUR.

(printed under page 651) (f) Familiaritatis praerogativa compendium baptismi conferre posset. Eo scilicet modo, quod ipsi etiam juris auctores tradunt nonnunquam celeritate conjun- (continues)

(f) The prerogative of familiarity could confer the shortcut of baptism. In that way, namely, which even the authorities of the law themselves report, sometimes by the speed of join- (continues)

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running head: 1213 LIBER DE BAPTISMO (right end of head cut off in the image; read "LIBER DE BAPTIS…")
marginal letters: A CAPUT XII.; B ut potero, respondebo; C non sunt? non tamen comites; D (none, footnotes)
old-edition numerals: (none)

PL 1:1214

testimonio Joannem extulisset, nemo, dicens (Matth., II, 11), major inter natos foeminarum Joanne baptizatore. Alii plane satis coacte injiciunt tunc apostolos Baptismi vicem implesse cum in navicula fluctibus aspersi operti sunt (Matth., VIII); ipsum quoque Petrum per mare ingredientem satis mersum (Matth., XIV). Ut opinor autem, aliud aspergi vel intercipi violentia maris, aliud tingui disciplina religionis. Caeterum navicula illa figuram Ecclesiae praeferebat, quod in mari, id est saeculo, fluctibus, id est persecutionibus et tentationibus inquietatur Domino per patientiam velut dormiente (Matth., VIII), donec orationibus Sanctorum in ultimis suscitatus, compescat saeculum et tranquillitatem suis reddat. Nunc sive tincti quoquo modo fuerunt, sive illoti perseveraverunt, ut et illud dictum Domini (Joan., XIII), de uno lavacro sub Petri persona ad nos tantummodo spectet, de salute tamen Apostolorum satis temerarium est aestimare, quia illis vel primae allectionis, et exinde individuae familiaritatis praerogativa compendium Baptismi conferre posset. Cum illo, opinor, sequebantur illum, qui credenti cuique salutem pollicebatur: Fides tua te, aiebat, salvum fecit, et: Remittuntur tibi peccata (Marc., X), credenti utique, nec tamen tincto. Id si Apostolis defuit, nescio quorum fides: uno verbo Domini suscitatus teloneum dereliquit (Matth., IX); patrem, et navem, et artem qua vitam sustentabat, deseruit; patris exequias despexit: summum illud Domini praeceptum: Qui patrem aut matrem mihi praetulerit, non est me dignus (Matth., X, 37), ante perfecit quam audivit.

had exalted John with His testimony, saying (Matt. 11:11): None among those born of women is greater than John the Baptist. Others, indeed in a very forced way, throw in that the apostles then fulfilled the part of baptism when, in the little boat, they were sprinkled and covered by the waves (Matt. 8); and that Peter himself, walking over the sea, was well enough immersed (Matt. 14). But, as I think, it is one thing to be sprinkled or caught by the violence of the sea, another to be dipped by the discipline of religion. Besides, that little boat bore a figure of the Church, in that she is tossed in the sea, that is, the world, by the waves, that is, persecutions and temptations, while the Lord in His patience is as it were asleep (Matt. 8), until, roused at the last by the prayers of the saints, He curbs the world and gives back calm to His own. Now whether they were dipped in some fashion, or remained unwashed, so that even that saying of the Lord (John 13) about the one bath concerns only us, under the person of Peter, yet to pass judgement on the salvation of the apostles is rash enough, because for them the privilege of their first calling, and thereafter of their inseparable intimacy, could confer the short way of baptism. They followed, I think, along with Him, Him Who promised salvation to everyone who believed: Your faith, He used to say, has saved you, and: Your sins are forgiven you (Mark 10), to one who believed, certainly, but yet was not dipped. If that was lacking to the apostles, I do not know whose faith it was: roused by one word of the Lord, one left the toll house (Matt. 9); another deserted his father, and boat, and the craft by which he supported his life; another disregarded his father's funeral: that supreme precept of the Lord, He who prefers father or mother to Me is not worthy of Me (Matt. 10:37), he fulfilled before he heard it.

CAPUT XIII.

CHAPTER XIII.

Hic ergo scelestissimi illi provocant quaestiones. Adeo, dicunt, Baptismus non est necessarius, quibus

Here, then, those most wicked people raise questions. So, they say, baptism is not necessary for those for whom

Editors' notes and page, col. 1214

Footnotes

(6) ‹anchor: quia› · call in col 1214

Quia non illis v. c. Wouw.

"Because not to them" (quia non illis): Wouwer's old manuscript.

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(7) ‹anchor: Cum illo, opinor› · call in col 1214

Junius emend. Exinde individuae familiaritatis cum illo praerogativa comp. Bapt. conf. posset. Opinor, seq., etc. Rig. posset, cum illi, opinor, sequebantur, etc. Leop. Bapt. conf. posset. Opinor, sequebantur.

Junius emends: "Thence the prerogative of undivided familiarity with him could confer the shortcut of Baptism. I think, [they] followed," etc. Rigault: "could, since they, I think, followed," etc. Leopardus: "could confer Baptism. I think, they followed."

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(8) ‹anchor: suscitatus› · call in col 1214

Suscitata Wouw.

"Roused" (feminine, suscitata): Wouwer.

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(9) ‹anchor: deseruit› · call in col 1214

Qui add. Fran.

Franeker edition adds "who" (qui).

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(10) ‹anchor: summum illud› · call in col 1214

Illius Fran. Corbinian.

"Of that" (illius): Franeker edition, Corbinian.

COMMENTARIUS (printed under page 651)

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(d) ‹anchor: sub Petri persona› · call in col 1214

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(e) ‹anchor: individuae familiaritatis› · call in col 1214

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running head: LIBER DE BAPTISMO. 1214
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old-edition numerals: (none)

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fides satis est, nam et Abraham nullius aquae nisi fidei sacramento Deo placuit (Gen., XV). Sed in omnibus posteriora concludunt, et sequentia antecedentibus praevalent. Fuerit salus retro per fidem nudam ante Domini passionem et resurrectionem. At ubi fides aucta est credendi in nativitatem, passionem, resurrectionemque ejus, addita est ampliatio sacramento, obsignatio Baptismi; vestimentum quodammodo fidei, quae retro erat nuda, nec potentiam habuit sine sua lege. Lex enim tinguendi imposita est, et forma praescripta. Ite, inquit, docete nationes, tinguentes eas in nomine Patris et Filii et Spiritus sancti (Matth., XXVIII, 19). Huic legi collata definitio illa: Nisi quis renatus fuerit ex aqua et spiritu, non intrabit in regnum coelorum (Joan., III, 5), obstrinxit fidem ad Baptismi necessitatem. Itaque omnes exinde credentes tinguebantur. Tunc et Paulus ubi credidit, tinctus est (Act., IX, 6). Et hoc est quod Dominus in illa plaga orbationis praeceperat: Exsurge, dicens, et introi Damascum (Ibidem), illic tibi demonstrabitur quid debeas agere, scilicet tingui, quod solum ei deerat. Alioquin satis didicerat atque crediderat Nazarenum esse Dominum Dei Filium.

faith is enough, for Abraham too pleased God by the sacrament of no water, but of faith alone (Gen. 15). But in all things the later conclude the matter, and what follows prevails over what went before. Granted that salvation was formerly through bare faith, before the Lord's Passion and Resurrection. But when faith was enlarged into believing in His Nativity, Passion and Resurrection, an amplification was added to the sacrament, the sealing of baptism, in a manner the clothing of faith, which formerly was bare and had no power without its own law. For the law of dipping has been imposed, and the form prescribed. Go, He says, teach the nations, dipping them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). That definition, set alongside this law, Unless one is born again of water and the Spirit, he shall not enter into the kingdom of heaven (John 3:5), bound faith to the necessity of baptism. And so from then on all believers were dipped. Then Paul too, when he believed, was dipped (Acts 9:6). And this is what the Lord had commanded in that stroke of blindness, saying: Arise, and go into Damascus (ibid.); there it will be shown you what you must do, namely, be dipped, which alone he lacked. Otherwise he had sufficiently learned and believed that the Nazarene was the Lord, the Son of God.

CAPUT XIV.

CHAPTER XIV.

Sed de ipso Apostolo revolvunt, quod dixerit: Non enim me ad tinguendum Christus misit (I Cor., I, 17), quasi hoc argumento Baptismus adimatur. Cur enim tinxit Gaium et Crispum et Stephanae domum (Ibidem)? Quanquam etsi non eum miserat Christus ad tinguendum, tamen aliis Apostolis praeceperat tinguere

But they bring up, of the Apostle himself, that he said: For Christ did not send me to dip (1 Cor. 1:17), as if baptism were taken away by this argument. Why then did he dip Gaius and Crispus and the household of Stephanas (ibid.)? And yet, even if Christ had not sent him to dip, He had nevertheless commanded other apostles to dip

Editors' notes and page, col. 1215

Footnotes

LECTIONES VARIANTES (printed under page 654)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1216

Tingere. Sed sit prius praedicatum. Puto, etc. Cod. Wouw.

"To dip. But let it first be preached. I think," etc.: Wouwer's manuscript.

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(f) ‹anchor: Baptismi conferre posset› · continued from page 651, col 1215

(continued) gendarum inter se actionum, unam actionem occultari. RIG.

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(a) ‹anchor: not visible (above the image's top edge)› · call in col 1215

CAP. XIII. — (a) Obsignatio Baptismi vestimentum quodammodo fidei. Fideles perfici Baptismo, sciebant etiam Stoici. Sic enim disertissime Arrianus, Epict. XI, 9: Ὅταν δὲ ἀναλάβῃ τὸ πάθος τὸ τοῦ βεβαμμένου, καὶ ἡρημένου, τότε καὶ ἔστι τῷ ὄντι, καὶ καλεῖται Ἰουδαῖος. RIG.

CH. XIII. — (a) The seal of Baptism, in a manner the garment of faith. Even the Stoics knew that the faithful are made perfect by Baptism. For so Arrian says most expressly, Epictetus XI, 9: "But when he takes on the state of one who has been dipped and has made his choice, then he both is in truth and is called a Jew." RIGALT.

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CAP. XIV. — (b) Puto autem licuit et tinguere, cui licuit praedicare. Praedicatur sive docetur regula fidei. Dein Baptismo obsignatur fides. RIG.

CH. XIV. — (b) But I think one who was allowed to preach was allowed to dip as well. The rule of faith is preached, or taught. Then faith is sealed with Baptism. RIGALT.

(printed under page 654) (d) Ideoque nec Baptismus unus, etc. Hunc errorem, de baptizandis iterum iis qui ab haereticis baptizati sunt, a discipulo Tertulliani Cypriano ex hoc deductum arbitrantur nonnulli; verum si recte hic auctor explicetur, erroris nulla suspicio forsan relinquetur. Nam defectum in materia, ut vocant, admissum intelligi posse multa persuadent, vel etiam in forma, cum nihil tale S. Cyprianus docuerit. Unde can. 19 Nicaeni conc. sancitum est ut de integro repabtizarentur qui e Paulianistis ad Ecclesiam confugerent. LE PR.

(d) And therefore not one Baptism, etc. Some think that this error, of baptizing again those who were baptized by heretics, was drawn from this passage by Tertullian's disciple Cyprian; but if the author is rightly explained here, perhaps no suspicion of error will remain. For many things persuade that it can be understood of a defect admitted in the matter, as they call it, or even in the form, since St Cyprian taught nothing of the kind. Hence it was decreed by canon 19 of the Council of Nicaea that those who fled to the Church from the Paulianists should be rebaptized afresh (printed repabtizarentur). LE PRIEUR.

(printed under page 654) (e) Nec capit numerari quod non habetur. Unum est apud Ecclesiam Baptisma. Unitas autem non est numerus, sed principium numeri. Cum igitur extra Ecclesiam sint haeretici, nullum est apud eos baptisma: quare nec unum, quia quod non est, nequit numerari, nec principium dare numero. Haec fuit Tertulliani sententia, quam discipulus ejus Cyprianus adversus Stephanum pertinacius asseruit compluribus epistolis. Nisi tamen excusari vel propterea maxime debuerit, quod ea tunc temporis haereticorum erant crimina ut capite aliquo tenerentur laesae sanctissimae Trinitatis; qua penes eos non integra, adeoque nulla, nihil etiam habere aut dare poterant, quod baptismum Christi sapere videretur. RIG.

(e) Nor can what is not had be counted. There is one Baptism in the Church. But unity is not a number, but the beginning of number. Since therefore the heretics are outside the Church, there is no baptism among them: therefore not even one, because what does not exist cannot be counted, nor give a beginning to number. This was Tertullian's view, which his disciple Cyprian maintained rather obstinately against Stephen in several letters. Unless indeed he ought to be excused chiefly on this ground, that the crimes of the heretics at that time were such that they were held guilty on some head of [offence against] the most holy Trinity; and since this was not whole among them, and so was none, they could have or give nothing that would seem to savour of the baptism of Christ. RIGALT.

(printed under page 654) (f) Ita nec possunt accipere, quia non habent. Apertiora sunt apud Cyprianum: Nos autem dicimus eos qui inde veniunt non rebaptizari apud nos, sed baptizari. Neque enim accipiunt illic aliquid, ubi nihil est. RIG.

(f) So neither can they receive, because they do not have. Things are plainer in Cyprian: But we say that those who come from there are not rebaptized among us, but baptized. For they receive nothing there, where there is nothing. RIGALT.

(printed under page 654) (g) In graeco digestum est. Vides Tertullianum graece prolusisse in hac materia, ut in aliis, quod multi observarunt. LE PR.

(g) It has been set out in Greek. You see that Tertullian wrote a preliminary essay in Greek on this matter, as on others, which many have observed. LE PRIEUR.

(printed under page 654)

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running head: 1215 TERTULLIANI
marginal letters: A fides satis est; B necessitatem. Itaque; C tinguendum, tamen aliis; D (none, footnotes)
old-edition numerals: (none)

PL 1:1216

Verum haec pro conditione tunc temporis ad Corinthios scripta sunt (Ibid.), quoniam schismata et dissensiones inter illos movebantur, dum alius Paulo deputat, alius Apollo. Propter quod pacificus Apostolus, ne sibi omnia defendere videretur, non ad tinguendum ait se missum, sed ad praedicandum. Nam et prius est praedicare, posterius tinguere. Si prius praedicatum: puto autem licuit et tinguere cui licuit praedicare.

But these things were written to the Corinthians according to the circumstances of that time (ibid.), since schisms and dissensions were being stirred up among them, while one assigns everything to Paul, another to Apollos. For which reason the peace-making Apostle, lest he should seem to claim everything for himself, says that he was sent not to dip but to preach. For preaching also comes first, dipping after. If preaching came first, then I think he to whom it was permitted to preach was permitted to dip as well.

CAPUT XV.

CHAPTER XV.

Nescio si quid amplius ad controversiam Baptismi ventilatur. Sane retexam, quod supra omisi, ne imminentes sensus videar intercidere. Unus omnino baptismus est nobis, tam ex Domini Evangelio (Joan., III), quam ex Apostoli litteris (Eph., IV); quoniam unus Dominus et unum Baptismum et una Ecclesia in coelis. Sed circa haereticos sane quid custodiendum sit, digne quis retractet; ad nos enim editum est. Haeretici autem nullum habent consortium nostrae disciplinae, quos extraneos utique testatur ipsa ademptio communicationis. Non debeo in illis agnoscere quod mihi est praeceptum, quia non idem Deus est nobis et illis, nec unus Christus, id est idem. Ideoque nec Baptismus unus, quia non idem. Quem cum rite non habeant, sine dubio non habent, nec capit numerari, quod non habetur: ita nec possunt accipere, quia non habent. Sed de isto plenius jam nobis in graeco digestum est. Semel ergo lavacrum inimus, semel delicta diluuntur, quia ea iterari non oportet. Caeterum Israel (Marc., VII) Judaeus

I do not know whether anything further is debated in the controversy about baptism. I shall indeed go back over what I passed over above, so as not to seem to cut off the train of thought then pressing. There is for us one baptism and one only, as much from the Lord's Gospel (John 3) as from the Apostle's letters (Eph. 4), since there is one Lord and one baptism and one Church in the heavens. But what is to be observed with regard to heretics, someone may fitly consider; for it was put forth to us. Heretics, however, have no fellowship in our discipline; the very withdrawal of communion bears witness that they are outsiders. I ought not to recognize in them what has been enjoined on me, because they and we have not the same God, nor one Christ, that is, the same. And therefore not one baptism either, because not the same. And since they do not have it duly, without doubt they do not have it, and what is not had admits of no counting; so neither can they receive it, because they do not have it. But this has already been set out more fully by us in Greek. We enter the bath once, then; sins are washed away once, because they ought not to be repeated. Israel the Jew, on the other hand (Mark 7),

Editors' notes and page, col. 1216

Footnotes

(2) ‹anchor: in illis agnoscere› · call in col 1216

Cognoscere Rig.

"To recognize" (cognoscere): Rigault.

COMMENTARIUS (printed under page 654)

CAP. XV. — (c) Ad nos enim editum est. Obscurissimum videtur Pamelio: tamen non ita nimis; sensus est: In Evangelio et Paulo unum Baptisma praescribitur; sed quis decidet, an hoc custodiendum sit circa haereticos, cum ad nos catholicos dirigatur, quod sacris litteris editum promulgatum sit? Nec vero est, quod haereat Pamelius, an velit Tertullianus ab haereticis non posse conferri, an vero accipi Baptismum, cum utrumque velle sit opus, cum dicat non habere Baptismum. — Ad nos enim editum est. Illud scilicet quod praecedenti commate dixit: Unus omnino Baptismus est nobis. Haec regula ad nos edita est, tam ex Domini Evangelio, quam ex apostoli litteris non ad haereticos. Apud nos, hoc est catholicos, editum est, manifestum et apertum quid custodiendum sit nobis in disciplina Baptismi: haeretici autem nullum consortium habent nostrae disciplinae. Non debemus in illis cognoscere, quod editum est nobis, quod nobis est praeceptum. Videatur Baronius, an. Chr. 217 num. 8. LAC.

CH. XV. — (c) For it was issued to us. It seems very obscure to Pamelius, yet it is not too much so; the sense is: in the Gospel and in Paul one Baptism is prescribed; but who will decide whether this is to be observed with regard to heretics, since what was issued and promulgated in the sacred writings is directed to us Catholics? Nor is there any reason for Pamelius to hesitate whether Tertullian means that Baptism cannot be conferred by heretics, or cannot be received, since he must mean both, as he says they do not have Baptism. — For it was issued to us. That is, what he said in the preceding clause: We have altogether one Baptism. This rule was issued to us, as much from the Lord's Gospel as from the apostle's letters, not to the heretics. Among us, that is the Catholics, it was issued, made plain and open, what we are to observe in the discipline of Baptism; but heretics have no fellowship in our discipline. We ought not to recognize in them what was issued to us, what was commanded to us. See Baronius, year of Christ 217, no. 8. LACERDA.

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(d) ‹anchor: nec Baptismus unus› · call in col 1216

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(e) ‹anchor: quod non habetur› · call in col 1216

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(f) ‹anchor: quia non habent› · call in col 1216

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running head: TERTULLIANI 1216
marginal letters: A guere. Verum; B unus Dominus et unum; C non oportet. Caeterum; D (none, footnotes)
old-edition numerals: (none)

PL 1:1217

quotidie lavat, quia quotidie inquinatur (Hebr., VI). Quod ne in nobis quoque factitaretur, propterea de uno lavacro definitum est. Felix aqua quae semel abluit, quae ludibrio peccatoribus non est, quae non assiduitate sordium infecta, rursus, quos diluit, inquinat.

washes daily, because he is defiled daily (Heb. 6). And lest this should be practised among us also, for that reason it has been laid down concerning one washing only. Happy the water which washes once, which is not a plaything for sinners, which, not infected by a constant succession of filth, does not defile again those whom it has washed clean.

CAPUT XVI.

CHAPTER XVI.

Est quidem nobis etiam secundum lavacrum, unum et ipsum, sanguinis scilicet: de quo Dominus: Habeo, inquit, Baptismo tingui (Luc., XII, 50), cum jam tinctus fuisset. Venerat enim per aquam et sanguinem (I Joan., V, 6), sicut Joannes scripsit, ut aqua tingueretur, sanguine glorificaretur, proinde nos faceret aqua vocatos (Joan., XIX), sanguine electos. Hos duos baptismos de vulnere perfossi lateris emisit, quia qui in sanguinem ejus crederent, aqua lavarentur: qui aqua lavissent, etiam sanguinem potarent. Hic est Baptismus, qui lavacrum et non acceptum repraesentat, et perditum reddit.

We have indeed a second washing also, it too a single one, namely that of blood: of which the Lord says, I have, He says, a baptism to be dipped in (Luke 12:50), when He had already been dipped. For He had come by water and blood (1 John 5:6), as John wrote, that He might be dipped in water and glorified in blood, and so make us called by water (John 19), chosen by blood. These two baptisms He sent forth from the wound of His pierced side, so that those who believed in His blood might be washed with water, and those who had washed in water might also drink the blood. This is the Baptism which both stands in for the washing when it has not been received, and gives it back when it has been lost.

CAPUT XVII.

CHAPTER XVII.

Superest ad concludendam materiolam de observatione

It remains, for concluding this small subject, concerning the observance

Editors' notes and page, col. 1217

Footnotes

LECTIONES VARIANTES (printed under page 655)

(1) ‹anchor: de vulnere perfossi lateris emisit› · call in col 1217

Legitur in codd.: proinde nos facere aq. Semler et ed. Fran.: Proinde ut nos faceret — electos, hos — emisit. Quia qui, etc. Recepimus cum Leopoldo a Rigaltio probatam Wouwerii emendationem. Idem in sqq.: Hic est Baptismus, nempe sanguinis, sive martyrium, qui lavacrum — reddit.

The manuscripts read: "therefore that we make [by] water". Semler and the Franeker edition: "Therefore, so that he might make us — chosen, these — he sent forth. Because those who," etc. We have adopted, with Leopardus, Wouwer's emendation approved by Rigault. The same in what follows: "This is the Baptism, namely of blood, or martyrdom, which — restores the washing."

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Vocarentur dicentes Latin. Vocantur dicentes Fran., Paris.

"Were to be called, saying" (vocarentur dicentes): Latinius. "Are called, saying" (vocantur dicentes): Franeker edition, Paris edition.

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(printed under page 655) (a) Israel Judaeus quotidie lavat, quia quotidie inquinatur. Sic lib. de Oratione: Omnibus licet membris lavet quotidie Israel, nunquam tamen mundus est. Certe manus ejus semper immundae sanguine prophetarum, etc. RIG. — Israel Judaeus. Jam enim est Israel catholicus, quemadmodum et catholica Jerusalem. LE PR.

(a) Israel the Jew washes every day, because every day he is defiled. So in the book On Prayer: Though Israel wash all his limbs every day, yet he is never clean. Surely his hands are ever unclean with the blood of the prophets, etc. RIGALT. — Israel the Jew. For now there is a catholic Israel, as there is also a catholic Jerusalem. LE PRIEUR.

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(b) ‹anchor: Hos duos baptismos› · call in col 1217

CAP. XVI. — (b) Hos duos Baptismos. Ea mens est auctori, ut prius aquae Baptismate nos indigere dicat, ut sanguinem postea bibamus qui e perfosso latere manavit, hoc est eucharistiae participes fiamus. LE PR.

CH. XVI. — (b) These two Baptisms. The author's mind is to say that we first need the Baptism of water, so that afterwards we may drink the blood that flowed from the pierced side, that is, become partakers of the eucharist. LE PRIEUR.

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CAP. XVII. — (c) Qui aqua lavissent, etiam sanguinem potarent. Hoc loco agitur de duplici Baptismo, aquae et sanguinis. Utrumque autem de vulnere perfossi lateris fluxisse, ait Septimius, ut qui in sanguinem Christi credimus ejus, aqua lavemur: tamque salutaris aquae beneficio abluti, etiam calicem martyrii pro Christi nomine, quoties occasio inciderit, bibamus intrepide et constanter. Hunc enim esse tam efficacem Baptismum, ut lavacrum et non acceptum repraesentet, et perditum reddat. Quae haud dubie sunt intelligenda de martyrio. RIG.

CH. XVII. — (c) That those who had washed in water might also drink the blood. In this place the double Baptism is treated, of water and of blood. Septimius says that both flowed from the wound of the pierced side, so that we who believe in Christ's blood may be washed with his water; and, cleansed by the benefit of so saving a water, may also drink the cup of martyrdom for Christ's name, whenever the occasion arises, fearlessly and steadfastly. For this Baptism is so efficacious that it supplies the washing when it has not been received and restores it when it has been lost. Which things are without doubt to be understood of martyrdom. RIGALT.

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(printed under page 655) (d) Summus sacerdos qui est episcopus. — Propter Ecclesiae honorem, quo salvo, salva pax est. Alioquin etiam laicis jus est. Consimilis est locus lib. de Exhort. Castit. Ex utroque autem collegit Hieronymus, quod ait adversus luciferianos, Baptismum esse sacerdotium. Etenim scriptum est: Regnum quippe nos et sacerdotes Deo et Patri suo fecit; et iterum: Gentem sanctam, regale sacerdotium. Eoque etiam spectat quod opusculi hujus initio Septimius notavit, egressos de lavacro ungi benedicta unctione, de prisca disciplina, qua ungi oleo de cornu in sacerdotium solebant. Idem Hieronymus adversus eosdem haereticos, Septimii quoque nostri verba mutuatus, de episcopi honore ac potestate disserit, quem et nuncupat summum sacerdotem; quod ante Hieronymum fecerat auctor quaestionum Veteris et Novi Testamenti, quaest. 101: Presbyterum, inquit, intelligi episcopum probat Paulus apostolus, quando Timotheum, quem ordinavit presbyterum, instruit qualem debeat creare episcopum. Deinde adjicit: Quid est enim episcopus nisi primus presbyter, hoc est, summus sacerdos? Et sane sequitur, eum esse summum sacerdotem, qui sit praepositus non tantum populo sacerdotum, hoc est, laicis, Baptismi sacerdotio sive sacramento praeditis, verum etiam presbyteris et diaconis. Quin et summus sacerdos propterea dicatur, quod praeter sacerdotium Baptismi, habeat sacerdotium ordinis, sive honoris, qui sive ordo sive honos est in Ecclesia maximus. Augustinus, lib. XX de Civ. Dei, cap. 10, episcopos et presbyteros ait proprie jam vocari in Ecclesia sacerdotes: Sed sicut omnes Christianos dicimus propter mysticum chrisma: sic omnes sacerdotes, quoniam membra sunt unius sacerdotis. Denique cum omnis Christianus, etiam laicus, passim apud Tertullianum et alios dicatur ara Dei et templum Dei, et immolare, et sacrificare Deo laudes, gratias, jejunia, eleemosynas; cum etiam episcopo et presbytero sacrificiorum orationes concipienti rem faciat adstipulantis, respondendo, Amen, quod est, Fiat, eo sensu Christiani etiam laici dicuntur sacerdotes. RIG.

(d) The high priest, who is the bishop. — For the honour of the Church, which being safe, peace is safe. Otherwise laymen too have the right. There is a very similar passage in the book Exhortation to Chastity. From both Jerome gathered what he says against the Luciferians, that Baptism is a priesthood. For it is written: For he has made us a kingdom and priests to God and his Father; and again: A holy nation, a royal priesthood. To this also looks what Septimius noted at the beginning of this little work, that those who come out of the washing are anointed with a blessed anointing, from the ancient discipline in which men used to be anointed with oil from a horn for the priesthood. The same Jerome, against the same heretics, also borrowing the words of our Septimius, discusses the honour and power of the bishop, whom he too calls the high priest; which the author of the Questions on the Old and New Testament had done before Jerome, question 101: Paul the apostle shows, he says, that the bishop is meant by "presbyter", when he instructs Timothy, whom he ordained presbyter, what kind of bishop he ought to make. Then he adds: For what is a bishop but the first presbyter, that is, the high priest? And it certainly follows that he is the high priest who is set not only over the people of priests, that is, the laity, endowed with the priesthood or sacrament of Baptism, but also over presbyters and deacons. Indeed he may be called high priest for this reason, that besides the priesthood of Baptism he has the priesthood of order, or of honour, which, whether order or honour, is the greatest in the Church. Augustine, City of God, book XX, ch. 10, says that bishops and presbyters are now properly called priests in the Church: But as we call all Christians [anointed] because of the mystical chrism, so [we call] all priests, since they are members of the one priest. Finally, since every Christian, even a layman, is commonly called by Tertullian and others the altar of God and the temple of God, and [is said] to offer and to sacrifice to God praises, thanks, fasts, alms; since also, when the bishop and presbyter compose the prayers of the sacrifices, he does the part of one who assents by answering Amen, that is, So be it: in that sense even lay Christians are called priests. RIGALT.

(printed under page 655) (e) Non tamen sine episcopi auctoritate. Id est, docet Clemens, Const. VIII, cap. 46; et S. Ignatius, ad Smyrneuses: Οὐκ ἐξόν ἐστι χωρὶς τοῦ ἐπισκόπου οὔτε βαπτίζειν, οὔτε προσφέρειν. Non licet nisi episcopo aut baptizare, aut sacra facere. LE PR.

(e) Yet not without the bishop's authority. That is, as Clement teaches, Constitutions VIII, ch. 46; and St Ignatius, to the Smyrnaeans: "It is not lawful apart from the bishop either to baptize or to offer." It is not lawful except for the bishop either to baptize or to perform the sacred rites. LE PRIEUR.

(printed under page 655) (f) Aeque Dei census ab omnibus exerceri potest. Consimilis est de episcoporum et praesidentium honore locus, libro de Corona. RIG.

(f) What is God's [to give] can be exercised alike by all. There is a very similar passage on the honour of bishops and presiding [elders] in the book On the Crown. RIGALT.

(printed under page 655) (g) Cum ea majoribus competat. Nempe episcopis, presbyteris, diaconis. RIG.

(g) Since it belongs to the greater ones. Namely to bishops, presbyters, deacons. RIGALT.

(printed under page 655) (h) Constantia succurrentis. Fiduciam significat succurrentis, qui juris sui conscius, sine addubitatione aut haesitatione succurrit periclitanti, hoc est admittitur, accipitur, laudatur. Constantiam dicit audaciam. Dixisset, Constanter succurrere, eadem forma, qua mox dicet, Constanter discere, et lib. de Patientia, Constanter denotare. RIG.

(h) The steadfastness of the one who comes to the rescue. It means the confidence of the rescuer who, aware of his right, comes to the aid of one in danger without doubt or hesitation; that is, he is admitted, accepted, praised. By constantia he means boldness. He would have said to come to the rescue steadfastly, in the same form as he will shortly say to learn steadfastly, and in the book On Patience, to mark steadfastly. RIGALT.

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running head: 1217 … LIBER DE BAPTISMO. (head runs across the page; left part of the head is beyond the image's crop, only "1217" and "LIBER DE BAPTIS…" visible in this column's images)
marginal letters: A ‹quotidie lavat (a), quia quotidie›; B ‹emisit (1), quia qui in sanguinem›; C (in the commentary, beside "lavet quotidie Israel"); D (in the commentary, beside "Ecclesiae honorem")
old-edition numerals: (none)

PL 1:1218

quoque dandi et accipiendi Baptismum commonefacere. Dandi quidem habet jus summus sacerdos, qui est episcopus. Dehinc presbyteri et diaconi, non tamen sine episcopi auctoritate, propter Ecclesiae honorem. Quo salvo, salva pax est. Alioquin etiam laicis jus est. Quod enim ex aequo accipitur, ex aequo dari potest, nisi episcopi jam aut presbyteri, aut diaconi vocantur, discentes, Domini sermo non debet abscondi ab ullo. Proinde et Baptismus aeque Dei census ab omnibus exerceri potest: sed quanto magis laicis disciplina verecundiae et modestiae incumbit, cum ea majoribus competat, ne sibi assumant dicatum episcopi officium episcopatus. Aemulatio schismatum mater est. Omnia licere, dixit sanctissimus Apostolus, sed non omnia expedire (I Cor., VI et X). Sufficiat scilicet in necessitatibus ut utaris, sicubi aut loci, aut temporis, aut personae conditio compellit. Tunc enim constantia succurrentis excipitur, cum urget circumstantia periclitantis. Quoniam reus erit perditi hominis, si supersederit praestare, quod

of giving and receiving Baptism, to put [you] in mind of it as well. The right of giving it, indeed, the chief priest has, who is the bishop; after him the presbyters and deacons, yet not without the bishop's authority, for the sake of the Church's honour: while that is kept safe, peace is kept safe. Otherwise even laymen have the right. For what is received on equal terms can be given on equal terms; unless bishops already, or presbyters, or deacons are called [the only] learners, the word of the Lord ought not to be hidden from anyone. So Baptism too, which is equally God's property, can be administered by all; but how much more is the discipline of reverence and modesty incumbent on laymen, since these things belong to their superiors, so that they do not take upon themselves the office of the episcopate dedicated to the bishop. Rivalry is the mother of schisms. All things are lawful, said the most holy Apostle, but not all things are expedient (1 Cor. 6 and 10). Let it suffice, that is, that you use [the right] in necessities, wherever the circumstances of place, or time, or person compel. For then the boldness of the one who comes to help is welcomed, when the plight of the one in danger presses. Since he will be guilty of a man's perdition if he forbears to provide what

Editors' notes and page, col. 1218

Footnotes

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Episcopis v. c. Wouw.

"To bishops" (episcopis): Wouwer's old manuscript.

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(4) ‹anchor: officium episcopatus› · call in col 1218

Hoc vocabulum a librario quodam margini adscriptum in textum illatum esse arbitratur Leop. Junius: officium. Episcopatus aemulatio, etc.

Leopardus thinks this word was written in the margin by some copyist and carried into the text. Junius: "office. Rivalry for the episcopate," etc.

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(5) ‹anchor: ut utaris› · call in col 1218

Ut abest Rig.

"That" (ut) is absent: Rigault.

COMMENTARIUS (printed under page 655)

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running head: LIBER DE BAPTISMO. 1218
marginal letters: A ‹vatione quoque dandi et accipiendi›; B ‹sed non omnia expedire (I Cor., VI et X)›; C (in the commentary, beside "episcopus nisi primus presbyter"); D (in the commentary, beside "(e) Non tamen sine episcopi")
old-edition numerals: (none)

PL 1:1219

libere potuit. Petulantia autem mulieris quae usurpavit docere, utique non etiam tinguendi jus sibi pariet, nisi si quae nova bestia evenerit similis pristinae: ut quemadmodum illa Baptismum auferebat, ita aliqua per se eum conferat. Quod si quae Paulo perperam adscripta sunt, exemplum Theclae ad licentiam mulierum docendi tinguendique defendunt; sciant in Asia presbyterum, qui eam scripturam construxit, quasi titulo Pauli de suo cumulans, convictum atque confessum id se amore Pauli fecisse, loco decessisse. Quam enim fidei proximum videretur, ut is docendi et tinguendi

he was free to provide. But the wantonness of a woman who has usurped [the right] to teach will surely not beget for herself the right of baptizing as well, unless some new beast should arise like the former one, so that, just as that one used to take Baptism away, some [woman] should confer it of herself. But if those [writings] which are wrongly ascribed to Paul defend the example of Thecla for women's licence to teach and to baptize, let them know that the presbyter in Asia who composed that writing, as if heaping up [Paul's renown] from his own store under the title of Paul, was convicted, and, having confessed that he had done it out of love for Paul, was removed from his post. For how close to belief would it seem, that he who

Editors' notes and page, col. 1219

Footnotes

[No author's text is visible in these page-foot images; every call sits above the images' top edge.] LECTIONES VARIANTES (printed under page 656)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1219

Mulierum Fran.

"Of women" (mulierum): Franeker edition.

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(2) ‹anchor: not visible (above the image's top edge)› · call in col 1219

Quod si quae Paulo perperam adscripta sunt, scriptum Theclae, etc. c. Wouw. Exemplum Theclae deleverunt post Rigalt. Ed. Paris. Venet. Semler. Leop.

"But if any writings wrongly ascribed to Paul, the writing of Thecla," etc.: Wouwer's manuscript. "The example of Thecla" was deleted, following Rigault, by the Paris and Venice editions, Semler, Leopardus.

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(printed under page 656) (a) Quoniam reus erit perditi hominis, si supersederit praestare quod libere potuit. Quomodo perditi hominis, cum in sequentibus dicat, iis qui pondus intelligant Baptismi magis timendam esse consecutionem quam dilationem, fidem integram securam esse de salute? Non pugnat secum. Nam reus est perditi hominis quisquis Baptismum in subita periculi violentia desideranti dare supersedit. Etenim quantum in se fuit, perdidit, quem vel inhumana desidia, vel intempestiva verecundia salutari lavacro procurare non festinavit. At qui in toto animo totaque mente christianus fieri desideravit, is per fidem factus est Christo quod fidei Christus indulsit, et qui periit homini pravo cunctatori, salvus est Deo servatori liberalissimo. RIG.

(a) Since he will be guilty of the man's loss if he omits to provide what he freely could. How "of the man's loss", when in what follows he says that for those who understand the weight of Baptism its obtaining is more to be feared than its delay, and that sound faith is secure of salvation? He does not contradict himself. For whoever omits to give Baptism to one who desires it in the sudden violence of danger is guilty of the man's loss. For as far as in him lay he destroyed the man whom, through inhuman sloth or ill-timed bashfulness, he did not hasten to provide for with the saving washing. But one who desired with his whole soul and whole mind to become a Christian has been made, through faith, what Christ granted to faith; and he who was lost to a wicked, delaying man is saved to God, the most generous Saviour. RIGALT.

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(printed under page 656) (b) Ut aliqua per se eum conferat. Hoc est, ut ipsa tinguat. RIG.

(b) That some woman should confer it by herself. That is, that she herself should dip. RIGALT.

(printed under page 656)

(printed under page 656) (c) Quod si quae Paulo perperam adscripta sunt. Notat scriptum illud cui titulus erat, Acta Pauli, jampridem inter apocrypha relatum. Ejus meminit Eusebius, Hist. III, cap. 19. Hunc vero locum emendavimus ex Ursini libro. Nam haud dubie de margine aliqua irrepserat nomen Theclae, cujus historia sub nomine Basilii Seleuciensis etiamnum circumfertur, ejusdem cum illis paulinis farinae. Aevo Septimii nostri talium fabularum scriptores loco si quem in Ecclesia obtinebant, pellebantur. RIG. — Quod si quae Paulo, etc. Expunxit hic Rigaltii codex, exemplum Theclae, quod in aliis fere omnibus occurrit, et interpretes exercet. Puto e margine has voces in textum irrepsisse. Ne vero historia Theclae omnino ignoretur, sciendum plerisque eam videri apocrypham, licet a Baronio defendatur notis in martyrolog. Ea est talis: Thecla virgo concionantem Paulum cum Iconii audisset, adolescentem cui in matrimonium pacta erat, recusavit. Mater filiam tanquam christianam ad judices detulit: supplicia infinita signo crucis et Pauli precibus superavit, et martyrii tandem palmam adepta est. Quae omnia huc usque vera sunt; alia vero dubia, nimirum monialem factam, et velum a B. Paulo sumpsisse. Haec Damascenus VI supposititius e Palladii Laus. desumpsit, ut alia quaedam ejus generis de Franconillae et Trajani animis, precibus Theclae et Gregorii, liberatis. LE PR. — Huc usque catholici quidem auctores, quorum stomachi plena potiusquam suasionis argumenta recolens vir frugi, frigidique ac sanioris ingenii, doctissimus e Protestantium agmine Gravius, haec habet, quae, usquedum ipsamet Acta Pauli et Theclae proferamus, sat erit asperiori nostratum supercilio opponere: « Hinc profecto constat, inquit, libellum istum fuisse Pauli nomine falso inscriptum. At vero illud adhuc in quaestione manet: utrum historia Theclae in eo libro narrata mera fuerit fabula a presbytero isto conficta: cum talis virgo et martyr sanctissima nunquam exstiterit istave egerit et passa fuerit pro fide christiana quam a Paulo didicisse fertur. Sane Tertulliani verba hoc non evincunt; sed solum presbyteri istius asiatici libellum perperam Paulo adscriptum, male qui in eo relatum esse volunt, quod Thecla ipsa docendi ac baptizandi munus exercuerit. Quid quod hoc ipsum si penitius inspicias horum Actorum antiquitatem arguit? Sequioris enim aevi scriptor vix illud posuisset: neque ullus recentior muliebri sexui tale quid attribuisset, neque aut Paulum apostolum munus istud sacrum injungentem aut Theclam illud exercentem introduxisset. Primis temporibus haec magis conveniunt atque historiae Ecclesiarum Asiae satis sunt congrua. In istis enim mulieres quasdam potestatem praedicandi in Ecclesia sibi arrogasse colligitur ex verbis Pauli ad Timotheum, Ephesi in Asia relictum ita scribentis: Mulier in silentio discat cum omni subjectione. Docere autem mulieri non permitto (I Tim., II, 11, 12). Quid quaeso hac instructione Timotheo opus erat, nisi in Ephesina Ecclesia foeminae sacrum istud munus ambiissent? Ita et in alia asiatica Ecclesia, Thyatirae scilicet, mulier Jezabel docebat, dicens se προφῆτιν esse, id quod improbatur (Apocal., II, 20). Hujusmodi mulierum in ecclesiis praedicantium patronus, iste quoque asiaticus presbyter fuisse videtur qui Acta Pauli et Theclae scripsit: et ob id merito a sancto Joanne gradu suo dejectus est, ut a Tertulliano et Hieronymo memoriae proditum » (Spicileg. SS. PP., tom. I, pag. 88, 94 et 334). Hactenus eruditus Grabius: qui et animadvertit Hieronymum non Theclae fabulam, sed baptizati Leonis fabulam dixisse; quae quidem fabula in nostris Actis haud legitur: ut proinde jure censeatur sanctus Pater aut ista Acta penitus ignorasse, aut in exemplar aliquod eorumdem Actorum depravatum incidisse. EDD.

(c) But if writings wrongly ascribed to Paul. He marks the writing entitled the Acts of Paul, long since counted among the apocrypha. Eusebius mentions it, History III, ch. 19. We have corrected this passage from Ursinus's book. For without doubt the name of Thecla had crept in from some margin; her story, of the same Pauline stuff, still circulates under the name of Basil of Seleucia. In the age of our Septimius, writers of such fables, if they held any place in the Church, were expelled. RIGALT. — But if any [writings] to Paul, etc. Rigault's manuscript struck out here the example of Thecla, which occurs in almost all the others and exercises the interpreters. I think these words crept into the text from the margin. But lest the story of Thecla be wholly unknown, it should be known that most think it apocryphal, though Baronius defends it in his notes on the martyrology. It runs thus: the virgin Thecla, having heard Paul preaching at Iconium, refused the young man to whom she had been betrothed. Her mother denounced her daughter to the judges as a Christian; she overcame countless torments by the sign of the cross and the prayers of Paul, and at last won the palm of martyrdom. All this so far is true; but the rest is doubtful, namely that she became a nun and took the veil from blessed Paul. The spurious Damascene VI took this from Palladius's Lausiac History, as well as certain other things of that kind about the souls of Falconilla (printed Franconillae) and Trajan, freed by the prayers of Thecla and of Gregory. LE PRIEUR. — So far the Catholic authors indeed. Going over their arguments, fuller of spleen than of persuasion, an honest man of cool and sounder mind, the most learned Grabe (printed Gravius) from the ranks of the Protestants, has the following, which, until we produce the Acts of Paul and Thecla themselves, it will be enough to set against the harsher frown of our own people: « Hence it is certainly plain, he says, that that little book was falsely inscribed with Paul's name. But this still remains in question: whether the story of Thecla told in that book was a mere fable invented by that presbyter, as though no such most holy virgin and martyr ever existed, or did those things and suffered for the Christian faith which she is said to have learned from Paul. Certainly Tertullian's words do not prove this; but only that the little book of that Asian presbyter was wrongly ascribed to Paul, [and that] those are wrong who want it to have related that Thecla herself exercised the office of teaching and baptizing. Indeed, if you look more closely, does not this very thing argue the antiquity of these Acts? For a writer of a later age would hardly have set it down; nor would any more recent writer have attributed such a thing to the female sex, nor brought in either the apostle Paul enjoining that sacred office or Thecla exercising it. These things suit the earliest times better and fit well enough with the history of the Churches of Asia. For in them, it is gathered, certain women claimed for themselves the power of preaching in the Church, from the words of Paul to Timothy, who was left at Ephesus in Asia, when he writes thus: Let a woman learn in silence with all subjection. But I do not permit a woman to teach (1 Tim. 2:11, 12). What need, I ask, did Timothy have of this instruction, unless women in the Church of Ephesus had sought that sacred office? So too in another Asian Church, that of Thyatira, the woman Jezebel was teaching, calling herself a prophetess, which is condemned (Rev. 2:20). The presbyter of Asia who wrote the Acts of Paul and Thecla seems also to have been a patron of such women preaching in the churches; and for that he was deservedly removed from his rank by St John, as Tertullian and Jerome have recorded » (Spicilegium of the Holy Fathers, vol. I, pp. 88, 94 and 334). So far the learned Grabe, who also observed that Jerome spoke not of the fable of Thecla but of the fable of the baptized Leo; this fable is not read in our Acts, so that the holy Father may rightly be judged either to have been wholly ignorant of these Acts or to have come upon some corrupt copy of them. EDITORS.

(printed under page 656) (d) Ad licentiam mulierum, etc. Hoc est licentiam docendi, pariter et tinguendi: ad licentiam dixit, ut ad fiduciam, ad communionem, etc. RIG.

(d) For the licence of women, etc. That is, the licence to teach, and likewise to dip: he said "for licence" as [one says] "for confidence", "for communion", etc. RIGALT.

(printed under page 656) (e) Quasi titulo Pauli de suo cumulans. Hoc est: Quasi aliquid titulis et gloriae Pauli de suo adderet, quod cumuli esset instar. RIG.

(e) As if heaping up Paul's renown out of his own [store]. That is: as if he were adding something of his own to Paul's titles and glory, by way of a surplus. RIGALT.

(printed under page 656) (f) Convictum atque confessum. Hieronymus addidit, convictum apud Joannem. RIG.

(f) Convicted and having confessed. Jerome added: convicted before John. RIGALT.

(printed under page 656) (g) Ne discere quidem constanter mulieri permittit. Ut etiam cum verecundia discere appetant. Non constanter discere, hoc est, non absolute sciscitari, aut praefracte interrogare. Sic lib. de Patientia, Proditorem suum nec constanter denotavit. RIG.

(g) He does not permit a woman even to learn boldly. So that they should seek to learn even with modesty. Not to learn boldly, that is, not to inquire peremptorily or question obstinately. So in the book On Patience: He did not even boldly point out his betrayer. RIGALT.

(printed under page 656)

Page

running head: 1219 … TERTULLIANI … (head runs across the page; only "1219" and "TERTULLIANI" visible in this column's images)
marginal letters: A ‹libere potuit (a). Petulantia autem mulieris›; B (in the Lectiones variantes, beside "Rigalt. Ed. Paris."); C (in the commentary, beside "(b) Ut aliqua per se"); D (in the commentary, beside "cum Iconii audisset")
old-edition numerals: (none)

PL 1:1220

daret foeminae potestatem, qui ne discere quidem constanter mulieri permisit: Taceant, et domi maritos suos consulant (I Cor., XIV).

should give a woman the power of teaching and baptizing, who did not permit a woman even to learn boldly: Let them be silent, and consult their husbands at home (1 Cor. 14).

CAPUT XVIII.

CHAPTER XVIII.

Caeterum Baptismum non temere credendum esse sciunt, quorum officium est. Omni petenti te dato, suum habet titulum perinde ad eleemosynam pertinentem. Imo illud potius perspiciendum: Nolite dare sanctum canibus (Luc., VI), et porcis projicere margaritas vestras (Matth., VII, 6), et manus ne facile imposueris, ne participes aliena delicta (I Tim.,

For the rest, those whose office it is know that Baptism is not to be entrusted rashly. Give to everyone who asks you has its own heading, pertaining likewise to almsgiving. Rather, this is to be looked to: Do not give what is holy to dogs (Matt. 7:6), and cast your pearls before swine (Matt. 7:6), and Lay hands on no one hastily, lest you share in others' sins (1 Timothy

Editors' notes and page, col. 1220

Footnotes

(3) ‹anchor: ne discere quidem› · call in col 1220

Docere alii.

"To teach" (docere): others.

(printed under page 656)

(4) ‹anchor: titulum perinde› · call in col 1220

Proinde v. c. Wouw.

"Therefore" (proinde): Wouwer's old manuscript.

(printed under page 656)

(5) ‹anchor: margaritas vestras (Matth., VII, 6)› · call in col 1220

Margaritam vestram Paris. et porcis projicere margarita vestra v. c. Wouw.

"Your pearl" (margaritam vestram): Paris edition; "and to throw your pearls to swine": Wouwer's old manuscript.

COMMENTARIUS (printed under page 656)

(g) ‹anchor: mulieri permisit› · call in col 1220

(printed under page 656)

Page

running head: TERTULLIANI … 1220 (head runs across the page; only "TERTULLIANI" and "1220" visible in this column's images)
marginal letters: A ‹daret foeminae potestatem›; B (in the Lectiones variantes, beside "(5) Margaritam vestram"); C (in the commentary, beside "Theclam illud exercentem"); D (in the commentary, beside "baptizati Leonis fabulam")
old-edition numerals: (none)

PL 1:1221

V, 22; Act., VIII). Si Philippus tam facile tinxit eunuchum, recogitemus manifestam et exsertam dignationem Domini intercessisse. Spiritus Philippo praeceperat in eam viam praetendere; spado et ipse inventus est non otiosus, nec qui subito tingui concupisceret; sed ad templum orandi gratia profectus Scripturae divinae impressus. Sic oportebat deprendi, cui ultro Deus Apostolum miserat, ad quem rursus Spiritus, ut se curriculo eunuchi adjungeret, jussit, Scriptura ipsius fidei occurrit in tempore, exhortatus assumitur, Dominus ostenditur, fides non moratur, aqua non exspectatur, Apostolus perfecto negotio eripitur. Sed et Paulus revera cito tinctus est (Act., IX). Cito enim cognoverat Simon hospes vas eum esse electionis constitutum. Dei dignatio suas praemittit praerogativas; omnis petitio et decipere et decipi potest. Itaque pro cujusque personae conditione ac dispositione, etiam aetate cunctatio Baptismi utilior est: praecipue tamen circa parvulos. Quid enim necesse est, sponsores etiam periculo ingeri? quia et ipsi per mortalitatem destituere promissiones suas possunt, et proventu malae indolis falli. Ait quidem Dominus: Nolite illos prohibere ad me venire (Matth., XIX, 14). Veniant ergo dum adolescunt, veniant dum discunt, dum quo veniant, docentur; fiant Christiani, cum Christum nosse potuerint. Quid festinat innocens aetas ad remissionem peccatorum? Cautius agetur in secularibus, ut cui substantia terrena non creditur, divina credatur; norint petere salutem, ut petenti dedisse videaris. Non minore de caussâ innupti quoque procrastinandi, in quibus tentatio praeparata est tam virginibus per maturitatem, quam viduis per vagationem

5:22; Acts 8). If Philip baptized the eunuch so readily, let us call to mind that a manifest and express condescension of the Lord had intervened. The Spirit had commanded Philip to press on along that road; the eunuch himself, too, was found not idle, nor one who suddenly longed to be baptized, but, having gone to the temple for the sake of prayer, intent upon the divine Scripture. So it was fitting that he should be come upon, to whom God of His own accord had sent an apostle; [Philip], whom the Spirit in turn commanded to join himself to the eunuch's chariot; the Scripture of [the eunuch's] own faith meets him at the right moment; he is exhorted and taken up; the Lord is shown; faith does not delay; water is not waited for; the apostle, the business accomplished, is snatched away. But Paul too was indeed baptized quickly (Acts 9): for Simon his host had quickly recognized that he was appointed a vessel of election. God's condescension sends its prerogatives before it; every request can both deceive and be deceived. And so, according to the condition and disposition of each person, and his age too, delay of Baptism is the more profitable, yet especially in the case of little children. For what need is there that the sponsors too should be thrust into danger? since they themselves may both fail of their promises through death, and be deceived by the growth of an evil disposition. The Lord indeed says: Do not forbid them to come to Me (Matt. 19:14). Let them come, then, while they are growing up; let them come while they are learning, while they are being taught to Whom they are coming; let them become Christians when they have become able to know Christ. Why does the age of innocence hasten to the remission of sins? There will be more caution in worldly matters, lest one to whom earthly substance is not entrusted be entrusted with divine. Let them know how to ask for salvation, so that you may be seen to have given to one who asks. For no less a reason the unmarried also are to be put off, in whom temptation lies ready, for virgins through their ripeness as much as for widows through their freedom to roam,

Editors' notes and page, col. 1221

Footnotes

LECTIONES VARIANTES (printed under page 657)

(1) ‹anchor: not visible (above the image's top edge)› · call in col 1221

Pertendere v. c. Wouw.

"To press on" (pertendere): Wouwer's old manuscript.

(printed under page 657)

(2) ‹anchor: not visible (above the image's top edge)› · call in col 1221

Judas Franeq. Ananias Latin.

"Judas": Franeker edition. "Ananias": Latinius.

(printed under page 657)

(3) ‹anchor: Quid enim necesse est› · call in col 1221

Si non tam necesse add. Franeq. si non tam necesse est v. c. Wouw.

The Franeker edition adds "if it is not so necessary"; "if it is not so necessary": Wouwer's old manuscript.

(printed under page 657)

(4) ‹anchor: quia et ipsi› · call in col 1221

Qui et ipsi Fran. Corbin. Leop.

"Who themselves too" (qui et ipsi): Franeker edition, Corbinian, Leopardus.

(printed under page 657)

(5) ‹anchor: divina credatur› · call in col 1221

Credatur? Norint Latin.

"Should be entrusted? Let them know": Latinius.

(printed under page 657)

(a) ‹anchor: sponsores etiam periculo ingeri› · call in col 1221

CAP. XVIII. — (a) Sponsores etiam periculo ingeri. Puerorum susceptores, qui Graecis ἀνάδοχοι, quasi fidejussores sunt, eorum officium est infantem instruere, et ad bene vivendum adhortari, et hinc sensum auctoris edicere potes. LE PR.

CH. XVIII. — (a) That the sponsors too be thrust into danger. The sponsors of children, called anadochoi by the Greeks, are as it were sureties; their office is to instruct the infant and exhort him to live well, and from this you can state the author's meaning. LE PRIEUR.

(printed under page 657)

(b) ‹anchor: innocens aetas› · call in col 1221

(printed under page 657) (b) Quid festinat innocens aetas. Sic putabat Tertullianus, ad nomen christianum admitti non debere, qui nondum haberet ullum intellectum fidei christianae, nec indigere delictorum remissione, qui nondum esset ullius doli sive delicti capax. Visum tamen Ecclesiae catholicae, secundum Cypriani sententiam, a Baptismo et gratia neminem prohibere, ac ne infantes quidem, qui recens nati nihil peccavere, nisi quod secundum Adam carnaliter nati, contagium mortis antiquae prima nativitate contraxere: itaque ad remissam peccatorum accipiendam hoc ipso facilius accedere, quod illis remittuntur non propria, sed aliena peccata. RIG.

(b) Why does the innocent age hurry? Tertullian thought thus: that one who as yet had no understanding of the Christian faith ought not to be admitted to the Christian name, and that one who was not yet capable of any guile or sin did not need the remission of sins. But the Catholic Church, following Cyprian's opinion, decided to keep no one from Baptism and grace, not even infants, who, newly born, have committed no sin, except that, born carnally after Adam, they contracted by their first birth the contagion of the ancient death; and that they therefore come the more easily to receive the remission of sins for this very reason, that what is remitted to them are not their own sins but another's. RIGALT.

(printed under page 657)

(printed under page 657) (c) Fides integra secura est de salute. Dixit supra de iis quibus aliena culpa lavacrum negavit; nunc de iis quibus dum veniunt ad Christum, dum adolescunt in Christo, dum addiscunt coelestia, vis aliqua major et vitam abstulit et lavacrum. Atque hos etiam securos esse jubet Septimius: Fidem integram esse, quae talis fieri satagit, ac proinde securam esse de salute. RIG.

(c) Sound faith is secure of salvation. Above he spoke of those to whom another's fault denied the washing; now of those from whom, while they are coming to Christ, while they are growing up in Christ, while they are learning heavenly things, some greater force has taken away both life and the washing. And Septimius bids these too be secure: the faith that strives to become such is sound, and therefore secure of salvation. RIGALT.

(printed under page 657) (f) Ut exponant etiam Baptismum Joannis. Expositione omnium delictorum suorum. Etenim Baptismum administrabit Joannes poenitentibus et confitentibus delicta sua. Eam vero confessionem publice factam fuisse ostendit Septimius, cum ait aliam esse Christianorum aevo suo consuetudinem. RIG.

(f) That they may set forth also the Baptism of John. By setting forth all their sins. For John will administer (printed administrabit) Baptism to those who repent and confess their sins. But Septimius shows that that confession was made publicly, when he says that the custom of Christians in his own age was different. RIGALT.

(printed under page 657) (g) Nobis gratulandum est, si non publice confitemur iniquitates aut turpitudines nostras. Quomodo igitur? Conflictatione carnis et spiritus: hoc est, crebris orationibus, jejuniis et geniculationibus et pervigiliis. Ex hujusmodi autem conflictatione duplicem utilitatem percipi docet: Simul enim, inquit, et de pristinis (continues)

(g) We should be thankful if we do not confess our iniquities or shameful deeds publicly. How then? By the struggle of flesh and spirit: that is, by frequent prayers, fasts, kneelings and vigils. And he teaches that a twofold benefit is gained from such a struggle: For at the same time, he says, both for the former (continues)

(printed under page 657)

Page

running head: 1221 … LIBER DE BAPTISMO. (head runs across the page; only "1221" and "LIBER DE BAPTIS…" visible in this column's images)
marginal letters: A ‹V, 22; Act., VIII). Si Philippus›; B ‹praemittit praerogativas; omnis petitio›; C (in the commentary area of the facing column, not this column's text); D (in the commentary, beside "lianus, ad nomen christianum")
old-edition numerals: (none)

PL 1:1222

donec aut nubant, aut continentiae corroborentur. Si qui pondus intelligant Baptismi, magis timebunt consecutionem quam dilationem: fides integra secura est de salute.

until they either marry or are strengthened in continence. If any understand the weight of Baptism, they will fear its attainment more than its delay: faith entire is secure of salvation.

CAPUT XIX.

CHAPTER XIX.

Diem Baptismo solemniorem Pascha praestat, cum et passio Domini in qua tinguimur, adimpleta est, nec incongruenter ad figuram interpretabitur, quod cum ultimum Pascha Dominus esset acturus, missis discipulis ad praeparandum, Invenietis, inquit, hominem aquam bajulantem (Marc., XIV, 13) Paschae celebrandae locum de signo aquae ostendit. Exinde Pentecoste ordinandis lavacris latissimum spatium est (Act., II), quo et Domini resurrectio inter discipulos frequentata est, et gratia Spiritus sancti dedicata, et spes adventus Domini subostensa, quod tunc in coelos recuperato eo, Angeli ad apostolos dixerunt, sic venturum quemadmodum et in coelos conscendit (Act., I) utique in Pentecoste. Sed enim Jeremias cum dicit: Et congregabo illos ab extremis terrae in die festo (Jer., XXI, 8), Paschae diem significat et Pentecostes, qui est proprie dies festus. Caeterum omnis dies Domini est, omnis hora, omne tempus habile Baptismo: si de solemnitate interest, de gratia nihil refert.

Easter affords the more solemn day for Baptism, since then the Lord's passion, into which we are baptized, was accomplished; nor will it be interpreted unfittingly as a figure that, when the Lord was about to keep the last Passover, having sent the disciples to prepare, You will find, He says, a man carrying water (Mark 14:13): He showed the place for celebrating the Passover by the sign of water. After that, Pentecost is a most ample season for conferring the washings, during which both the Lord's resurrection was made known again and again among the disciples, and the grace of the Holy Spirit was dedicated, and the hope of the Lord's coming was intimated, because then, when He had been taken back into heaven, the angels said to the apostles that He would so come as He had also ascended into heaven (Acts 1), that is, at Pentecost. But indeed Jeremiah, when he says, And I will gather them from the ends of the earth on a feast day (Jer. 21:8), signifies the day of the Passover and of Pentecost, which is properly a feast day. For the rest, every day is the Lord's; every hour, every season is fit for Baptism: if it makes a difference to the solemnity, it matters nothing to the grace.

CAPUT XX.

CHAPTER XX.

Ingressuros Baptismum, orationibus crebris, jejuniis et geniculationibus, et pervigiliis orare oportet, et cum confessione omnium retro delictorum, ut exponant etiam Baptismum Joannis, Tinguebantur, inquit, confitentes delicta sua (Matth., III, 6). Nobis gratulandum est, si non publice confitemur iniquitates aut turpitudines nostras. Simul

Those who are about to enter upon Baptism ought to pray with frequent prayers, fasts and kneelings, and vigils, and with the confession of all their past sins, so that they may set forth even the baptism of John: They were baptized, it says, confessing their sins (Matt. 3:6). We may congratulate ourselves if we do not confess our iniquities or our shameful deeds publicly. At the same time

Editors' notes and page, col. 1222

Footnotes

(6) ‹anchor: not visible (above the image's top edge)› · call in col 1222

Vacationem Wouw.

"Leisure" (vacationem): Wouwer.

(printed under page 657)

(7) ‹anchor: not visible (above the image's top edge)› · call in col 1222

Quam cod. Wouw.

"Than" (quam): Wouwer's manuscript.

(printed under page 657)

(8) ‹anchor: not visible (above the image's top edge)› · call in col 1222

Quis add. cod. Wouw.

Wouwer's manuscript adds "anyone" (quis).

(printed under page 657)

(9) ‹anchor: not visible (above the image's top edge)› · call in col 1222

Conventetis Paris.

(Conventetis, as printed): Paris edition.

COMMENTARIUS (printed under page 657)

(d) ‹anchor: not visible (above the image's top edge)› · call in col 1222

CAP. XIX. — (d) Diem Baptismo solemniorem. Nullus puto ignorat duo olim praecipue tempora baptizandis Christianis data fuisse, sacrum Pascha et Pentecosten: atque in priore potissimum per dies octo solemnitatem baptizandi celebratam fuisse. LE PR.

CH. XIX. — (d) A more solemn day for Baptism. No one, I think, is unaware that formerly two times above all were given for baptizing Christians, holy Easter and Pentecost; and that in the former especially the solemnity of baptizing was celebrated for eight days. LE PRIEUR.

(printed under page 657)

(e) ‹anchor: confessione omnium retro delictorum› · call in col 1222

CAP. XX. — (e) Cum confessione omnium retro delictorum. Confitentur omnia retro delicta, qui serio ac sedulo resipiscunt, et vitae apud ethnicos anteactae crimina vel errores damnant ac detestantur, corde ad verum Deum conversae. Confitentur, inquam, omnia retro delicta, qui delictorum poenitentiam agunt, mutatoque consilio vitam instituunt innocentem. RIG.

CH. XX. — (e) With confession of all past sins. Those confess all past sins who seriously and earnestly come to their senses, and condemn and detest the crimes or errors of the life led before among the heathen, with the heart turned to the true God. Those, I say, confess all past sins who do penance for their sins and, having changed their purpose, set up an innocent life. RIGALT.

(printed under page 657)

(f) ‹anchor: Baptismum Joannis› · call in col 1222

(printed under page 657)

(g) ‹anchor: gratulandum est› · call in col 1222

(printed under page 657)

Page

running head: LIBER DE BAPTISMO. 1222
marginal letters: A ‹tionem (6), donec aut nubant›; B ‹et gratia Spiritus sancti dedicata›; C ‹(e) ut exponant etiam Baptismum Joannis›; D (in the commentary, beside "fictorum. Confitentur omnia retro")
old-edition numerals: (none)

PL 1:1223

enim et de pristinis satisfacimus conflictatione carnis et spiritus, et subsecuturis tentationibus munimenta praestruimus. Vigilate et orate, inquit, ne incidatis in tentationem (Matth., XXVI, 41). Et ideo, credo, tentati sunt, quoniam obdormierunt, ut apprehensum Dominum destituerint, et qui cum eo perstiterit, et gladio sit usus, ter etiam negaverit: nam et praecesserat dictum: Neminem intentatum regna coelestia consecuturum (Luc., XXII, 28, 29). Ipsum Dominum post lavacrum statim tentationes circumsteterunt quadraginta diebus jejuniis functum. Ergo et nos, dicet aliquis, a lavacro potius jejunare oportet. Et quis enim prohibet, nisi necessitas gaudii et gratulatio salutis? Sed Dominus, quantum existimo, de figura Israelis exprobrationem in ipsum retorsit. Namque populus mare transgressus, et in solitudine

for we both make satisfaction for former [sins] by the struggle of flesh and spirit, and lay down defences in advance against the temptations that will follow. "Watch and pray," He says, "lest you fall into temptation" (Matt. 26:41). And for that reason, I believe, they were tempted, because they fell asleep, so that they deserted the Lord when He was seized, and he who stood by Him and used the sword even denied Him three times; for the saying had also gone before, that no one untempted would attain the heavenly kingdoms (Luke 22:28, 29). Temptations surrounded the Lord Himself immediately after the bath, when He had completed forty days of fasting. "Then we too," someone will say, "ought rather to fast after the bath." And who indeed forbids it, except the necessity of joy and the thanksgiving for salvation? But the Lord, as far as I judge, turned back upon Himself the reproach drawn from the figure of Israel. For the people, having crossed the sea and in the wilderness,

Editors' notes and page, col. 1223

Footnotes

LECTIONES VARIANTES. (printed under page 658)

(1) ‹anchor: satisfacimus conflictatione› · call in col 1223

Conflatione Rigalt.

"Conflatione" (by the blowing-together): Rigault.

(printed under page 658)

(2) ‹anchor: quantum existimo› · call in col 1223

Quantulum aestimo Fran.

"Quantulum aestimo" (how little I reckon): Franeker edition.

(printed under page 658)

(3) ‹anchor: quam Dei. Deinde› · call in col 1224

Proinde Latin.

"Proinde" (accordingly): Latinius.

(printed under page 658)

Page

running head: 1223 TERTULL[IANI] (cut off at the image edge)
marginal letters: A enim et de pristinis satisfacimus; B torsit. Namque populus mare; C De Poenitentia librum eo tempore (editors' Prooemium, not set); D rum erroribus impugnat (editors' Prooemium, not set)
old-edition numerals: (none)

PL 1:1224

translatus per quadraginta annos, illic cum divinis aleretur, nihilominus ventris et gulae meminerat, quam Dei. Deinde Dominus post aquam segregatus in deserto quadraginta dierum jejunia emensus, ostendit non pane vivere hominem Dei, sed Dei verbo: tentationesque plenitudini et immoderantiae ventris appositas abstinentia elidi. Igitur benedicti quos gratia Dei expectat, cum de illo sanctissimo lavacro novi natalis ascenditis, et primas manus apud Matrem cum fratribus aperitis, petite de Patre, petite de Domino, peculia, gratias, distributiones charismatum, subjiciente, Petite et accipietis (Matth., VII, 7), inquit. Quaesistis enim et invenistis; pulsastis, et apertum est vobis. Tantum oro, ut cum petitis etiam Tertulliani peccatoris memineritis.

carried across it through forty years, though it was fed there with divine [provisions], nonetheless remembered belly and gullet rather than God. Then the Lord, set apart in the desert after the water, having gone through a fast of forty days, showed that the man of God lives not by bread but by the word of God, and that temptations set against the fullness and immoderation of the belly are crushed by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you come up from that most holy bath of the new birth and spread out your hands for the first time with your brethren in your Mother's house, ask of the Father, ask of the Lord, special gifts, graces, distributions of spiritual gifts, as He adds: "Ask and you shall receive" (Matt. 7:7), He says. For you have sought, and found; you have knocked, and it has been opened to you. Only this I beg, that when you ask, you remember also Tertullian the sinner.

Editors' notes and page, col. 1224

Footnotes

(4) ‹anchor: segregatus in deserto› · call in col 1224

Deserto v. c. Wouw.

"Deserto" (desert): an old manuscript cited by Wouwer.

(printed under page 658)

(5) ‹anchor: not visible› · call in col 1224

Haec vox redund. visa fuit Jun.

This word seemed redundant to Junius.

(printed under page 658)

(6) ‹anchor: charismatum, subjiciente› · call in col 1224

Subjacente Paris.

"Subjacente" (lying beneath): Paris edition.

COMMENTARIUS.

(continued) · col 1223

satisfacimus, et subsecuturis tentationibus munimenta praestruimus. Quod si conflictatione carnis et spiritus de pristinis delictis satisfacimus, sane satisfactio facta per conflictationem carnis et spiritus, confessionem quoque ipsa conflictatione factam includit. Atque haec de confessione seu poenitentia venientium ad fidem christianam. Hic enim de aliis non agitur RIG.

"we make satisfaction, and build defences in advance against the temptations that will follow." If by the struggle of flesh and spirit we make satisfaction for former sins, then surely the satisfaction made through the struggle of flesh and spirit includes also the confession made in that very struggle. And this concerns the confession or repentance of those who come to the Christian faith; for others are not in question here. Rigault.

(printed under page 658)

(a) ‹anchor: segregatus in deserto› · call in col 1224

Post aquam segregatus in deserto. Post aquam, hoc est, post Baptismum Joannis. RIG.

"After the water, set apart in the desert." After the water, that is, after John's baptism. Rigault.

(printed under page 658)

(b) ‹anchor: et primas manus› · call in col 1224

Primas manus aperitis. Orabant manibus expansis. Itaque primas manus dicit, tum primum a fide ad orationem apertas sive expansas. RIG.

"You open your hands for the first time." They prayed with hands spread out. So he says "first hands", that is, hands then for the first time opened or spread out from faith to prayer. Rigault.

(printed under page 658)

Apud matrem. Apud Ecclesiam. Sic lib. de Idololatria, Attollere ad Deum Patrem manus. RIG.

"With the mother." With the Church. So in the book On Idolatry: "to lift up the hands to God the Father." Rigault.

(printed under page 658)